4.5 Matth. 12.36 37. they are everlastingly punished And if Christ have suffered on the Crosse for all the sinnes of the Reprobate how are they judged and condemned for these sins as the Scripture saith And what Scripture saith they are condemned for the guilt of only unbelief or that Pagans are condemned for Gospel-unbelief where as Sodom Gomorrah Mat. 10.15 the men of Niniveh Mat. 12.41 Tyrus and Sidon Mat. 11.21 and such as have sinned without the Law Rom. 2.12 13 14 15. are freed of Gospel-guiltinesse and condemned for sinnes against the Law and yet this same way saith that there is a Gospel-Covenant made with all even thousands of Pagans who never heard of a Gospel never ingadged themselves by any profession to take the Lord for their God in Christ yet Christ bare their sins on the Tree and made his blood applicable to them by a Gospel-Covenant if they shall beleeve Whence they must all break the Covenant of Grace of which many of them never heard and be condemned for no sins but the last act of Sodomy gluttony parricide for the Gospel threatteneth not death to any sin but to finall unbelief say they There are not any sinnes committed against the Gospel but they are also sinnes against the Law because God incarnate and Immanuel is God and leaves not off to be God consubstantiall with the Father because he assumes the nature of man Then as the first Command oblidgeth Abraham to sacrifice his son Isaac when God shall reveal that Command and Moses and the people are by that first Command to believe their deliverance out of Egypt and so if the firâ—â— Command oblidge us to believe and obey all Commands and Promises and Threatnings of God revealed and to be revealed because the Lord is God then must Christ God Redeemer and Immanuel be beleeved by this Command and so finall unbelief and finall despising of Christ God Redeemer is as directly against the first Command and so not a sin only threatned and forbidden in the Gospel as simple unbelief and simple despising of Christ God Redeemer For the believing final believing and unbelief and unbelief continuing to the end differ in the accident of duration not in nature and essence As a Rose that grows for a moneth only and a Rose of the same nature that groweth and flourisheth for three moneths Otherwise Christ could not have pronounced Peter blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 16.17 in the present for believing in the present for he should not have been blessed to the end as Solon said of his blessed man And this cannot but subvert our faith crush the peace hope consolation of weak Believers to whom undoubtedly the promise of perseverance iâ—â—bsolutely made Jer. 31.31 35. Jer. 32.39 40. Isai. 54.10 Isai. 59.20 21. Joh. 4.14 Joh. 10.27 28. 2. If there be as formall a transgression of the fiâ—st Command in finall unbelief as in unbelief simply considered and in the other sins of Judas and other Apostates Why but as Christ bare in his body the sins of unbelief and satisfied for them he must so also bear the sins of finall rebellion and unbelief And shall we believe that Christ payed a satisfactory ransone of blood upon the crosse for the yesterdayes unbelief of Judas and not for the dayes unbelief If it be said No man can break the Gospel-Covenant for it is an everlasting Covenant Ans. It s an everlasting Covenant but yet all who sin against the commanding love and authority of our Immanuel especially they so professing to be his do truly break the Covenant but they so break it as it leaves not off to be the Covenant of life both to the breakers if they repent and beleeve and to others for so is the nature of this Covenant and so it is everlasting but the Covenant of Works if once broken ceases to be a Covenant of life for ever because the nature of it is to admit of no repentance at all Obj. Does not the Law command the sinner offending God to mourn and be humbled and confesse Ans. It doth But it injoines not repentance as a way of life with a promise of life to the repenter as the Law or as a Covenant of Works commands to its native and proper Covenanters obedience and every single act of obedience as a way to obtain the reward of a Law-life nor does the Law as a Covenant of Works command justifying faith and reliance upon God Redeemer or Immanuel but rather as the Law of Nature or as the Law of thankfulnesse to a Ransoning and Redeeming God the Law does this Though in a speciall Covenant way the Gospel command faith in Christ. Obj. But finall unbeleef as against God Redeemer and so considered is the only breach of the Covenant of Grace He that beleeves not is condemned as the man that rejects the only remedie of sin Ans. The only breach of the Covenant of Grace is too narrow to be the adequat cause of damnation for many Pagans who never heard of Christ and are under no Covenant but that of Works are condemned not for not beleeving in him of whom they never heard Rom. 10.14 nor for breach of the Covenant of Grace but for breach of the Covenant of Works 2. Unbelief may be called the nearest cause of damnation to such as 〈◊〉 within the Visible Church as the wilfull refusing of medicine which only and infallibly would heal the sick man of such a disease is the cause of his death but is the Morall cause For the disease it self is the Physicall cause or the materiall cause of the mans death And without doubt uncleannesse covetousnesse sorcerie lying idolatrie c. and many the like sinnes beside unbeleef are 1 Cor. 6.9 Eph. 5.5 6. Rev. 21.8 Rev. 22.15 Jud. 6.7 8. 2 Pet. 2.17.10 11 12 13 2 Thes. 2.9 10. 1 Pet. 4.3 4. 2 Pet. 2.2 3 4 5. the causes of the damnation of many visible professours where as this way saith Christ did satisfie upon the Crosse for all thâ—se sins and the damned of visible professours suffer in hell only for finall unbeleef And it seems unjust that both Christ and they should suffer satisfactory punishment for these same sins done against the Law And as strange that Châ—â—st should die for any and not die for their sinnes since the Scripture useth the word of dying for sinnes Rom. 4.25 delivered from our sinnes Christ is a pâ—opitiation for our sinnes and the same way not for ours only but for the sinnes of the whole world he died for sinners Heb. 2.17 that he might make reconciliation for the sinnes of the people that is for the sinfull people or sinners Heb. 9.28 so Christ was once offered to bear the sinnes of many That is to bear the sins of the sinfull many that he died for Heb. 10.12 But this man after he had offered one sacrifice for sin sat down on the right hand of God that is after
purpose of heart to obey either obedience or faith formally 5. If to be justified by faith in Christ as not only Jesus who saves but as Lord who commands then we are justified by love for we are to love him not as Jesus only but also as Lord 1 Cor. 16.22 Eph. 6.24 especially since all the works of the Law come under the command of love Matth. 22.3.7 Luk. 7.27 Deu. 6.5 Rom. 13.8 6. All these thy faith hath saved thee Matth. 9. Luk. 7. only beleeve must be of this truth thy good works hath saved thee only do good works And it is strange that Paul saith Eph. 2.8 By grace ye are saved through faith and that not of your selves it is the gift of God 9. Not of works lest any man should boast Nor could Paul make an opposition between grace and works as in Rom. 11.6 if the grace of beleeving and good works were one in the New Testament for so we should be saved by works and not by works And Paul by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 takes that away Yea but we are saved that is justified and delivered from obligation to wrath by the works of free-grace He answers nay but neither are we saved or justified by these works of grace as by means or causes For we are first saved and justified before we can do good works for good works are the fruits of free-grace since v. 10. we are his workmanship created in Christ Iesus and so justified and saved in Christ Jesus to good works that we should walk in them Yea and Paul undenyably removeth this doubt 1 Cor. 4.4 I know nothing by my self that is by his grace I am free of such sinnes as bring condemnation and so he must abound in works of grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet thereby and notwithstanding of all my inherent holinesse by works of grace I am not justified 7. There should be no ground of gloriation and boasting more then this by the Socinian and Arminian way if we should be justified by works which come from free-will not determined by any grace either habituall or actuall which is merited by the death of Christ but do proceed from pure free-will which separateth the beleever from the non-beleever Then might we glory and boast that we are not in the debt of Christ or of his grace for that which is our formall righteousnesse before GOD and so no flesh can say they are justified by grace but that we are justified by nature the same way that Adam should have been justified without being beholden to CHRIST or to his death Asser. 3. There are not properly the same causes of the possession of Life Eternall and of the righteousnesse of Life Eternall The ransome of Christs blood is only the cause of the right For jus or right to Life Eternall is a legall and a morall thing eâ—s morale and hath a morall cause as a man hath right to such a City being the Lord and owner thereof by birth or money or conquesse or by gift or grant of a Prince or of the Citizens themselves but possession and injoying the houses and rents of the City is a Physicall thing ens Physicum and hath a Physicall cause as eating drinking lodging sleeping wearing of cloaths to defend the body from the cold So the legall right a man hath to the bread and lodging he hath in an Innes but the Physicall causes are hunger appetite bodily necessities so require and his pleasure to make use of such necessities Hence the eating drinking may be Physically good and the right jus legale very bad he may have no right to the bread when he comes to it only by spoil and rapine So the legall right jus legale to life eternall is the ransome of blood that Christ payed our Goel our friend and kinsman to make the inheritance ours but that great I may say almost Apostolick light Mr. John Calvin saith good works are as it were the inferiour causes of the possession of life So simple possession is one thing and quâ— jure aut titulo but by what Law-right he possesseth is another thing But 1. Good works are necessary necessitate praecepti by the command of God and promise 1 Thes. 4.4 1 Cor. 6.20 Eph. 2.10 Matth. 28.20 and where it is said 1 Tim. 4.8 Godlinesse is profitable to all things having the promise of the life that now is and of that which is to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the promise is opposed to the Law And that is a strong Argument Gal. 3.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the inheritance be of the Law it is no more of promise but God gave it to Abraham by promise Covenant-promise What is that to the Galatians and to us Gentiles Mâ—ch every way For three notable points are therein 1. The heavenly inheritance promised to the seed to Christ and his ver 16. not a pâ—or earthly Canaan as Sociniâ—ns and Papists say were promised to Abraham and his seed except they say that an earthly Canaan was promised to Christ. 2. That Covenant-promise of an heavenly inheritance made to Abraham the same is made to the believing Galatians the Gentiles and their seed else Paul saith nothing for the Doctrine of Justification by faith to the Gentiles contrair to the purpose of the Apostle 3. There is an inheritance by Covenant-promise a promise of eternall life made not to works as the price that buyes the right for sure then Christ must have dyed in vain 3. Works are not necessary simply necessitate medii for then we must exclude all Infants But the necessity of a Precept inferreth a necessity of means ordinary to all capable of a Command that they do good and sow to the Spirit that they may reap of the Spirit life everlasting Gal. 6.8 3. They are necessary for the glory of God Math. 5.16 1 Pet. 3.1 2. 1 Pet. 2.12 4. They are necessary by the law of gratitude which is common both to the Covenant of Works and of Grace as we are debters to God for being so to God-incarnate as ransoned ones for everlasting life 1 Cor. 6.20 Luke 1.75 1 Pet. 1.18 and eternall well-being But such as will have our works the formall cause of our justification they put them in the chair of Christs merite and they must be meritorious as Adams legall obedience should have been yea but not but by and of gracious estimation God so esteeming them say they True but as is proven neither was Adams obedience meritorious but by Gods estimation Yea and Calvine gives a power of meriting ex pacto to our works But our works of grace are dyed and washen in Christs blood and justified that they may justifie us But the Scripture speaks nothing of justifying of works or not imputing sin to our works Antinomians dream of a freeing of both the person and works of a justified man from Law-obligation and that is a way indeed to justifie works of murther
much feeling of pain argues much life And such as in this regard say I thank God I was plagued and pained but now nothing ails me I have peace I am rich I have need of nothing Revel 3.17 I am all whole must be in a dangerous case Indeed the complaining of want of justification and of the righteousnesse of God in a believer and a raising of the foundation as Psal. 31.22 Jonah 2.4 I am cast out of thy sight are both false and bastard-feelings and hastie unbelief for this is a reflection upon and a reproaching of the Office of the Healer of sinners This is contrair to faith and the former is a complaining of the body of sin that can hardly be sclandered so a complaining of self and the feeling of inherent corruption weakens not but strengthens faith And complaining thus and triumphing in a believed justification do well consort in Paul Rom. 7.24 O wretched man c. v. 25. I thank God through Jesus Christ our Lord and Rom. 8.1 Then every feeling of sin is not contrair to faith as Mr. Town and other Antinomians teach some godly tender feeling foments faith Q. 6. How cometh it to passe that seldome feeling of sin wanteth unbeleef Ans. Our looking in a Legall not in an Evangelick way upon sin doth occasion unbelief for looking to the sicknesse of the sinner is but abused when this use is made of it that the question which Christ hath aboundantly answered Ah he hath not who satisfied and payed my ransome justified me also by the Redemption that is in him but the strong body of sin which leads me captive Rom. 7.23 doth also lead rather mislead me to doubt whether the ransome was sufficiently payed and I sufficiently and freely by his grace and the Redemption that is in Christ Jesus justified as Rom. 3.24 And because the sinner feels the stirring and too vigorous acting of a body of sin which is his own work he removes the foundation-stones laid by Christ and questions the well done work of Christ and thrusts in his sickle into Christs harvest which is upon the mater to say Ah my sanctification is nought or small Therefore Christs satisfaction is weak so the man laying the burden upon the wrong back will take and pull off the burden that Christ in his own body did bear on the tree as 1 Pet. 2.24 and wrestle under his own body of sin himself and he thinks he will do the busines better himself then Christ. This is that which Antinomians imput to us groundlesly but it is our sinfull weaknesse so to be troubled at the indwelling of a body of sin as we doubt of and call in question the work of Justification and the satisfaction of Christ. But there is good cause why the sinner quarrel with himself and complain of a body of sin and yet not only quarrell with Christ but exalt Christ and by faith close with the absolutenesse of his gifted satisfaction and righteousnesse And this is as easie by the Grace of God as we see the more that a gracious soul abases himself as one carnall and sold under sin Rom. 7.14 as one in whom there dwells no good as touching the flesh v. 18. in whom sin dwells v. 20. as one brought into captivity to the Law of sin and a wretched man 24. so much the more doth he exalt Christ the only deliverer Rom. 7.25 Rom. 8.1 23 33 34 35. and why should not our blacknesse commend Christs beauty our deadness exalt his life our sinfull wretchednesse his glorious office in saving and our emptinesse and drynesse his fulnesse of the anointing who is all fulnesse CHAP. XXVIII Christ died not to blot out the sense of sin but rather to quicken a Godly sense thereof THe more of Christ and his sufferings be apprehended the more Godly sense of sin so far is Christs death from bloting out all sense of sin For if sense of sin be all one with a simple reflecting knowledge that we once sinned then the Godly in this life from grace not from the stirring of the Law do both know and acknowledge what they were 1 Tim. 1.13 I thank Christ Jesus our Lord c. I was before a blasphemer and a persecuter and injurious but I obtained mercy Tit. 3.3 We our selves were also sometimes foolish disobedient c. Yea the glorified cannot before the Throne sing the glory of the Lamb slain and the price of Redemption payed Rev. 5 12. to redeem them from sin but there must be even in glory this sense of their debt though without heart break or sorrow Then it cannot be a Doctrine of the Gospel that paying of our debt and the ransome doth score out of a gracious memory the counts of a payed debt The more I know what Christ hath done the more I should kisse and imbrace the gracious surety and these kisses of Glory and that song worthy is the Lamb c. say that grace and the faith of the price payed do inlarge rather the holy memory and sense of sin then obliâ—erate it Hence the translated out of sense of grace cast back their eye to the pit the drudgerie of bondage they were once in Epâ— 2.3 4 5. Tit. 3.3 4 5. 1 Tim. 1.13 14. with loving and praising the riches of grace And must it not be good to read old counts and weep for joy and cast and dart up praises to him who is at the right hand of the Father and sorrow for old debts and love much him who freely pardons 2. If sense of sin be taken for the unbelieving feeling of and judging my self cast out of his sight and condemned whereas yet I am in Christ and it is God who justifies me who is he shall condemn Rom. 8.33 34. We shall agree with Antinomians this is indeed the hastie sense of unbeleef Psal. 31.22 Joâ— 2.4 Hence let them be rebuked who say not that Christ in the Gospel hath taken away this sense of sin Yea many redeemed of the Lord are weary and laden but they render themselves weary and then sinfully complain that Christ will not ease them In which unconverted ones in the dead-throw are more to be justified then they the one being under a reall burden and the spirit of the Law acting upon them the other act the Law at their own hand and will receive the spirit of bondage to fear again whether it be reason or not He is the less to be pittied who casts himself with his own hand in prison 3. There is a Gospel-sense of in-dwelling of sin bringing forth the mourning of the dove and tears that are so innocent as they wrong not Christ or his work of redeeming and justifying Of this Rom. 7.24 Christ sure takes not this away Beleevers lodge a body of sin in them as sighing patients and as captives half against their will at least their renewed will does contradict this guest Rom. 7.14 15 16 17 18 c. 23 24.
then the second ADAM No more of this here It is a question the Threatning standing Gen. 2.17 how the active righteousnesse of Christ can be a cause meriting to us life and satisfying the Law when there is no suffering for the breach of the Law which expresly required death in the sinner Not to say that it seems too near to make Christs dying needlesse if his active holinesse do the businesse Nay we cannot so teach CHAP. II. Wherein stands our right to Christ and the satisfaction made for us by Christ 2. Faith is not the cause of our right 3. Christs incarnation and dying are not favours merited by Christ. 4. How Adams sin and Christs righteousnesse are ours OUr right to CHRIST must be considered more accurately then ordinarily it is Whether it floweth from 1. the merite of Christ Or 2. from the grace of predestination Or 3. faith in Christ. 1. Conclusion Grace is either objectivè out of us as the free love of God having mercy on whom he will Or subjectivè merited by Christ to us and bestowed upon us As touching our right to God as incarnate 2. As dying for us 3. As his satisfaction is made ours are of diverse considerations For if God out of free love sent his Son in the world Joh. 3.16 and if he out of free-grace that separateth the race of man from Angels took upon him the nature of man to wit of Abraham and not the nature of Angels Heb. 2.16 Then sure by the merits of Christs death it cannot come that God came in the flesh to save sinners For the effect cannot but come from the cause but the cause flowes not from the effect nor is the effect to wit Christs Incarnation and his dying the cause of that love and free-grace of God which moved God to send his Son in the flesh but posterior unto and latter then that love for because he loved us he sent his Son in the flesh to die for us 2. This cannot then be true Christ by his dying for the Elect merited and deserved that God should be made Man for us for this should be true also by the blood of Christ and by the redemption that is in Christ God sent his Son in the flesh and the Son took on him our nature by the blood of the Covenant nor can this be true Christ merited by his death that he should die for us for so it should be true that Christ by his blood shed his blood for us Where as because he loved his Church freely he gave himself for her Eph. 5.15 Who loved me and gave himself for me Gal. 2.20 Hence 1. though grace be the cause of grace as because he of grace ordained us to glory therefore of grace he calls and because of free-grace he calls of free-grace he carries on his work and gives of grace perseverance and glory Yet there is a fountain-grace of election to glory which hath no cause nor merit not the merit of Christ for its cause but is the cause of causes and of Christs merits As one fire may produce another but the element of fire was not produced by another element of fire but by God in creation And one Vine Tree brings forth another but the first Vine Tree was created by the Lord only 2. Conclus Nor have we to speak acurately right to Christs satisfaction nor to his righteousnesse by faith 1. Because the Lords free-grace in laying our sins on Christ Isa. 53.6 and his making him sin for us 2 Cor. 5.21 does rather give the right to his satisfaction God would have Christ to stand for so many chosen of God upon the Crosse and for no other 1 Cor. 1.30 Ye are of him through Jesus Christ who is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God to us wisedom and righteousnesse and sanctification and redemption Nor is there any act of faith interveening by which Christ became our surety and ransone-payer upon the Crosse and not the surety of others 2. It is ordinary to our Divines to say by faith we do apply Christ and his righteousnesse but if we speak properly application is possession and a putting on of Christ and his righteousnesse Now title or Law-right to an inheritance and possession of it are different natures and have different causes but faith gives not law-right to Christ and his righteousnesse not so much as instrumentally My receiving with my hand gold my eating and drinking the flesh and blood of Christ by faith Joh. 6.53 54 c. doth presuppone some right to that gold but no man can say that receiving of gold and eating of bread and putting on of garments gives a man right to gold bread or garments He that possâ—sseth an inheritance hath some right to the inheritance by birth buying purchase or gift the possession in its nature and causes may be unjust yet it is possession Nor can it be shown what causative influence even instrumentall faith hath in our Law-right to Christs satisfaction and righteousnesse except it were a meritorious cause of our right by way of instrument which can hardly be said 3. We may ask how Christ so died for the Reprobate as his death is a remedie applicable to them by the ordination of God so as they shall have life eternall if they believe For 1. there is either a jus and a Law-right to pardon and life eternall merited bâ— Christs death to the Reprobate or no such thing is merited If neither be procured by Christs merite the Patrons of this way shall say there is no serious offer made to them yea there is a jus a title to life eternall and remission which all the reprobate may challenge even a right to remission and life eternall so they beleeve Well then it is the same right conditional to life and pardon which is purchased to the Elect yea this must be purchased whether they believe or not Then there is no more in the kind of the Law-right to Redemption and life eternall and remission of sins purchased to Peter then to Judas or Cain And therefore hath Christ bestowed as much tender love in dying for the Reprobate as in dying for his friends And Christ saith there is no greater love then this Joh. 15.13 As for the efficacious intention of applying of Christs death to Peter when as God had no such intention of applying it to Judas that is an act of eternall predestination not a fruit of Christs death and as for the grace of beleeving it was purchased to all Reprobate and Elect only the Lord applyes not his death and bestowes not the grace of beleeving upon the Reprobate but for right to faith to remission to perseverance to life eternall this right must be purchased but faith it self is never bestowed upon them But there is a ransome of blood given for faith and purchased by CHRISTS merit But CHRIST is never called the Head of all men Elect and Reprobate but the Head of the Body
hath right and Law to come out of prison by paying the summe and neither Justice nor Creditor can keep him in prison solutus aere est solutus carcere Christ having satisfied our debt and payed the ransome of his blood to the death and being dead and under the dominion of death by justice is freed from either remaining in death or dying any more he is now justified not in his person for Christ in person was habitually righteous and from the womb Luk. 1.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That holy thing Jesus was sinlesse and so never condemned but justified in his cause and in his condition by Law for us and so appeareth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second time without sin unto salvation the second time without sin hath relation to the first time without sin that is he shall appear the second time no lesse without sin and so justified in regard of his condition in Law then he was when he was conceived by the Holy Ghost and so that eminently holy thing born of the Virgin Mary Luk. 1.35 that is as justified as if he had never been made sin and never had been under the Law-burden of our sins as Isai. 53.6 And 1 Tim. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was justified in the Spirit declared to be just and the innocent Son of God by his resurrection from the dead Rom. 1.4 so that in the Spirit is in the eternall Spirit Heb. 9.14 the Godhead For he came from under that act and band of Cautionrie and Suretyship without sin that is acquit from sin which he was made and was laid upon him 2 Cor. 5.21 Isai. 53.6 4. We know Heb. 7.22 Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was made the Surety of a better Covenant as the LXX ever translate it of a better Testament Now here is a judiciall and a Law-act of suretyship put upon Christ. 1. He was made Surety then he was not Surety by nature but so made by a free transaction and Covenant For in Christs coming under that act when he was made Surety there be two things 1. His eternall condiscending to take on him our nature and to empty himself and be a servant 2. His agreeing and plighting of his faith and truth to take on our condition in Law that God should lay upon him the iniquity of us all Isa. 53.6 and that God should make him who knew no sin to be sin for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our Law place and room 2 Cor. 5.21 not against his Fathers will nor yet without his own free consent That is against all reason For that which God made Christ that he was not by nature but that God willingly made him and that he was willingly and by free Covenant made But God gave him a body Heb. 7.5 and God made him sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 5.11 So a Surety is one that promises to satisfie for another and comes from a Verbe which signifies to promise by striking of hands Prov. 22.26 Be not thou among them that strike hands or of them that are surety for debts The Seventy give not thy self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Surety Aries Montan. Inter percutientes fide jubendo The Verbe in the Hebrew is from a root that signifies to mix together as the owle light when light and darknesse after the Sun-set are mixed together And by a Metaphor it notes suretyship and mixture of persons as M. Legh when one is tyed for another and mixed with him in his place As Christ put himself in the bond and writ of blood that we were in We were in the Law-writ Deut. 27. â—6 under a curse and Christ shifted the beleevers out and was made a curse by his own consent for us Gal. 3.10 and was written and acted in the Law-book the sinner and answered all the demands of Law and Justice and put in our names in the Gospel writ And that from everlasting God was in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reconciling the world of the elect not imputing their sins unto them 2 Cor. 5.19 And in time we beleeving are written blessed and righteous in him Gal. 3.13 14. 2 Cor. 5.21 And what could more be done by Christ who substitute himself by Covenant in our place and put us in his place Nor is this Suretyship just in debts only but also what ever Socinus Crellius and others say on the contrair in Capitall punishments For M. Thomas Goodwine pag. 50. Eâ—oritus did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willingly become a surety for Suephenus Yea and in hostages and pledges in war Plutarch saith that the Thessaliâ—ns slew two hundreth and fifty hostages The Romans saith Livie did the like to three hundreth of the Volsti and cast the Taratines over rocks de 〈◊〉 Tarpâ—iâ— and these were humane people The children of Tyrants were killed with the Tyrants by some Cities of Greece as Ciceâ—o and Halicarnaseus say Curtius saith that the Macedâ—nians put to death such as were near of blood to traitors Marcellinus saith so much also of the Persians The just Lord punishing the sins of the fathers upon the children to the third and fourth generation â—eacheth that conjunction of blood such as was between Christ our Kinsman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 19.25 and us may well make it most just that Christ be punished for us the Surety for the sinner though the sinner be under the hand of the Judge for he is unable to satisfie Justice and mercy saith that there is no essentiall reason in Law-justice why the same head which sinned and no other should suffer But grace may interveen so that though God need no surety yet tender mercy or God decreeing to show mercy in some good sense needs such a Surety as Christ. Neither is it much that justice saith that the Surety ought to have satisfaction made to him and restitution by the broken debter because justice gives his due to every man For 1. if the surety be more then a man and have absolute soveraignty over what he expâ—nds as Christ hath over his own life to lay it down and take it up again Joh. 10.18 As of free grace he payed for us so of free grace he pleads not in Law that the broken man pay him back and make restitution of his losses and this saith demonstratively that God doth neither punish nor show mercy by necessity of justice 2. When the surety hath a band of relief and as it were a back-band that his soul shall not be left in grave Psal. 16.10 but that he shall be victorious and more he may give out and look for nothing in again And the necessity of a surety to say remove the scaffold the guilty man shall not die pleads that if the Lord shall be merciful to sinners as he decreed then must Christ transact so with God as the everlasting out-goings of mercy may be with the free consent as it
be the Son of God by the resurrection from the dead That was a judiciall declaration Acts 2.24 Having loosed the pains of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a King by authority and judicially looses a prisoner from his fetters having no more to say against him Psa. 105.20 The King sent and loosed him Isa. 50.8 He is near that justifies me who is he that contends with me in judgement Rom. 6.9 Knowing that Christ being raised from the dead dieth no more death shall no more have Lordship or Lordly dominion over him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the word Luk. 22.25 The Kings of the Gentiles bear dominion over them Rom. 14.9 Death had some Kingly dominion in Justice and by Law over him But Christ by Law of satisfactory payment who was also the mighty Son of God wrought himself out of the grips and fetters of death So in Christ death hath lost Law-dominion over the beleever It is against Justice and the just Covenant between Jehovah and Christ that we should be for ever among the worms and not at length be loosed from the sting and victory of the grace O death thou shalt thou must let the captives go free 1 Cor. 15.55 Hos. 13. the prison must be a free Jayle when iron gates and fetters are broken We have in Christ a good cause the cause and action of Law is win and carried on our favours 2. There is a promise of heavenly influences made to Christ Isa. 50.4 He wakeneth morning by morning he wakeneth mine ear to hear as the learned 5. The Lord hath opened mine ear and I was not rebellious Some great Divines say Christ had no sleepy nor closed ear he must there speak of Isaiah But so there was no sinfull drynesse in Christ Was He not therefore anointed Isa. 42.1 I will put my Spirit upon him Then all influences are promised also Isa. 11.2 The Spirit of the Lord shall rest upon him 3. And shall make him of quick understanding in the fear of the Lord and he shal not judge after the sight of his eyes c. 2. Christ was assured he could not sin and so of influences to duties Joh. 5.30 Joh. 8.26 27 38 50 55. Joh. 10.38 though he wanted influences at a time as touching consolation and the felt fruition of God being forsaken for a time Psal. 22.1 Luk. 22.44 Math 27.45 But Adam as he was not to beleeve perseverance nor yet sinfully to fear falling so neither was he to beleeve influences to all acts of obedience they not being promised to him Yet was not Adam to beleeve his own reprobation for it was neither true nor a revealed truth Then the only nearest way against deadnesse and drynesse is to have recourse to the fountain and fulnesse of life that is in Christ. Literall quickning of our selves miskenning Christ out of whose fulnesse we receive produceth but literall fardinesse 3. The speciall and cardinall promise I will be his God Psal. 89.26 and he shall cry to me Thou art my Father my God and the rock of my salvation is bound up with Christ in the Covenant of Suretyship and is the key and corner stone of the frame and building of the Covenant of Grace Joh. 20.17 Go to my Brethren saith Christ to Magdalen and say unto them I ascend unto my Father and to your Father and to my God and your God It s comfortable talking that Christ saith to us I and you Beleevers are the Children of the same Father and have one Covenant-relation to one God though as is said Christ bear the relation of a Surety-Covenant to God and we of a Covenant of Mediation and notwithstanding of the differences yet it may be said that Christ and Beleevers are in one writ and one letter of acquittance dischargeth both from condemnation Christ from condemnation of punishment us from condemnation of inherent guiltinesse and punishment Blessed we to be unite to him every way and to joine our Amen and consent to the Covenant yea and in regard of profession we should subâ—cribe and write our names to it Isa. 44.1 2 3. Our maimed and broken and half consent proclaims an overly and cold Covenanting It s true parties are but once married once Covenanting by oath is as good as twenty but frequent and multiplied acts of marriage-love adde a great deal of firmnesse and of strength to the Marriage band they are confirmations of our first subscription Renewed acts of faith to take Christ for Jesus and Redeemer and renewed acts of love do more and more ingadge the heart to Christ as Lord and King Little conversing with Christ deadens marriage-love Rare visits and thin bring on worn out acquaintance We are apt to complain he visits us seldome that is because we have not the childish hire of consolation and feeling we refuse to work and yet we should look at comfort for the duty and not on the duty for the comfort when it s a duty to our Father And who looks upon the comfort both as a comfort and a duty 1 Thes. 4.18 Comfort one another with these words and so must they comfort themselves Comfort is mainly for beleeving Colos. 2.2 Heb. 6.18 and there is a feast and a fill of joy in beleeving Rom. 15.13 We seek but a comfort and a joy of chearing and solacing our selves and that is all 4. There is promised to Christ a seed Isa. 53.10 When thou shalt make his soul an offering for sin he shall see his seed Heb. 2.13 Behold I and the children that God hath given me Jacob by Covenant served for Rachel Christ also served suffered and died of love for his Spouse Eph. 5.25 26. Isa. 53. he shall be satisfied A Redeemed seed was his end and we endure hard labour for a desired end and we are sick till we get the great end we aim at It s true the honour of God was the speciall end Joh. 12.28 c. 17.1 yet it was heart satisfaction to Christ to have all his off-spring and children with him Joh. 17.24 How should Christ not be our end See if ye do all and suffer all to fetch this shoar Phil. 3.8 9. Examine comparative ends by-ends self ends It s impossible a man can be ignorant of his last and main end so strong an impulsion it hath upon his heart 5. There 's not onely a seed but a rich conquest the heathen promised and the ends of the earth Psal. 2.8 9. Dominion from sea to sea Zech. 9.10 Psal. 72.8 Dan. 7.14 and both this and the former satisfies Christ. There is not a sight so desirable to the eye of Christ as to see all his Redeemed ones conquering and last in the fields and fairly landed on the shoar passed Gun-shot and reach of all temptations We satisfy our unbeleeving hearts too much Ah! who can stand temptations are so strong But as JEHOVAH fully satisfies Christs soul his hope his aim and intended
scripture The dying for all and every one cannot be coÌ„ditional The promises are so made to all within the Visible Church as all are in Covenant conditionall The unbeleef of justified persons is against the Covenant of Grace and diverse other sins beside finall unbelief are the causes of condemnation All sins against the Gospell even finall unbeleefe are also against the Law and against God Redeemer Immanuel Dicique beatus ante obitum nemo supremaque funera debet How the Covenant of Grace is everlasting yet brokeÌ„ by men The Law commands repentance but not with a promise of life or as a way to life How finall unbeleef is the onelie cause of coÌ„demnation and to whom and how not For whom Christ died he died for their sins and for all their sins There is a world reconciled to whom God imputes no sinne and therefor all the world of Pagans Infidels cannâ—t be such as Christ died for and whose final unbelief he satiâ—fied for The Law the Covenant of Grâ—ce doe not one the same way command faith and forbid unbeleef How the reprobate are under the Covenant of Works Christ one way layes EvaÌ„gelick commands upon the Elect another way on the Reprobate Conditionall perseverance was not promised to Adam The considerable differences betwixt the influences of God given to Adam for his standing in obedience and these influences given to us in the second Adam The obedience of Adam only a duty not a promised benefite our new obedience is both a duty and a promised benefite Four kinds of obediences The excellency of the obedience of Jesus Christ how it was his own properly meritorious The obedience of CHRIST debtfull not dâ—btful in diverse respects Properlie so cal'd satisfactâ—oÌ„ is performed by Christ. Angels obedience properly obedience that â—s of grace and not their own Grace diminisheth of the nature of meriteâ— from the obedience Of Adams obedience how proper it was Gospel-obedience hath less of the nature of obedience then Adams obedience The Law is made as it were Gospel to elect beleevers the Gospel Law to reprobates Obedience from Law and from love how differenced Gospel obedience from grace how excellent and how far above civiliâ—ty in its fairest lustre Tremellius Trostius in Syria Ver. Gal. 3. Qui non fecerit omnia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hyeronâ— Maledictus qui non permanet LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. Para. Qui non permanserit Syria Versio Maledictus qui non perâ—â—iceriâ— Arab. Versio Qui non confirmabit Bâ—za Gal. 3.10 Qui non firmarit Magna vis Verbi Jakim Pagnâ— Ari. Montanus Qui non statuerit Faith as lively not as induring to the end the condition of the new Covenant Faith in the first lively act saves justifies How boasting is excluded by grace Boidius Comment Eph. 2. How faith saves not according to the dignitie of its act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shindlerus notat in cum propter Calv. com Ezek. 20.11 Nulla igitur est in eo absurditâ—s si homines viâ—ant hoc est mereantur ex pacto vitam â—ternam Sed â—i quisâ—legem servat sequetur eum non opus habere Christi gratia Toletus Rom. 3. Adverte fidem non habere ex se officaciam ullam ut actus quidam noster est remitten di reconciliandi sed virtutem totam procedere ex objecto ipso nempe Christo cujus virtutem meritum disposuit Deus per fidem in ipsum applicare peccatori ad justificandum The Adversaries exclude not Law-boasting A twofold imputatioÌ„ of Christ one legall another Evangelick The mistake of Antinomians Obedience to the surety Christ is by a speciall Law Faith presupposeth three unions maketh the fourth We believe that Christs righteousnes may be made ours because it is ours we believe it to be ours also Four or five sort of adversaries who caused various coÌ„siderations of the question of justification in the Old and in the New Test. Of the dominion of the Law Ambro· Mori legi est vivere Deo quia lex dominatur peccatoribus cui ergo dimittuntur peccata is moritur legi boc est liberatur a Lege per corpus Christi hoc consequimur beneficium 〈◊〉 tradens enim corpus suum Servator mortem vicit peccatum damnaviâ— Christ Mystical Christ believers are freed from the law-dominion The Antinomian objectioÌ„ charged upon is answered by him There is a twofold dominion of sin The oldnesse of the letter and the newnes of the Spirit No gifts nor grace can be given by the Law How the Covenant of works is eternall How the Covenant of works is not eternal There is more of the Covenant of grace in the life to come then of the Covenant of works Other differences between the Covenant of Works and that of Grace The perpetuitie of the Covenant of Grace in the life to come Every thing in this Covenant is free Grace How fear of law-fear acts upon a beleever * So the faith of Joseph Mary that Christ their Son shal be great shal sit in the Thron of DAVID his father shal raign over the house of Jacob for ever Luk. 1.32 33. did wel consist with that holy and obedientiall fear of fleeing into Egypt for fear that Herod shuld murther that hopefull young King in his cradle Math. 2. What is to be done under tentations What way a fixed peace is in the children of GOD. A beleever ought not to coÌ„plain of a state of non justificatioÌ„ but ought to complain of a state of non sanctification Why feeling of sin seldome wants unbeleef OfteÌ„ when the believer complains of his own sanctificatioÌ„ because of guiltines lately acted he also unbeleevingly coÌ„plaines of Christ his performed satisfactioÌ„ as if it were weak Christ by his death removes not sense of sin CHRIST died not to remove Gospel sense or any sense of sin flowing from a naturall conscience The room of Christ in both Covenants The first Adam marres all the second ADAM mends all How the Law doth oblidge to both doing and suffering The righteousnesse of Christs person and of his merit Christs active obedience how it is meritorious for us Epist. David Parel de justi ch activa passivâ— 186 Satisfactio est redditiâ— voluntaria equivalentis alioquin indebiti 〈◊〉 alii ex propriis bonis non debitis No satisfaction could be at all except Christ had died because all the satisfaction of a surety might in Law have been refused and the Lord might have eternally punished Adam all his in a Law-way in their persons therefore there was need of a punishment agreed upon between God and the Mediator by a special Covenant this punishment must be satisfactory to the Law which required death Gen. 2.17 and so must Christ-God-man dâ—e The Scripture never speaks of Christs dying but it speaks of this intrinsecall end that they should die to sin and live to God for whom
suspendio vita se exuit Nequaquam aegre fero inquit Socrates nam in Theatro veluti in magno convivio verbis vexor 9. Deadnesse to an office or a place of authority 10. Deadnesse to pleasure 11. Deadnesse to all the world 12. Mortification to creature-comforts to multitude friends hosts armies chariots horse father son daughter husband to city to our mother-countrey c. 13. A deadnes to Captains stoutnesse and valour in warre to birth 14. A deadnes to youth pastime play laughter to hunger fulness 15. A deadnes to Ordinances There be twoâ—things in Ordinâ—nces 16. Deadnesse to prayer 17. To faith and hope we pray to our owne prayers 18. Deadnesse to coÌ„forts and feeling How farre we may be taken with feeling 19. Deadnesse to the habit stock of created grace 20. Deadnesse to the sweetnes of heaven 21. To the promises M. Isaac Ambrose prima media ultima life of faâ—th c. 9. Sect. 2. pa. 2â—1 22. Deadnesse to the out-shinings of God to take aright absence presence 23. Deadnes to fair providences of court Godly Princes miracles 24. To saplesse wil-worship Q. 1. How is CHRIST given as a Covenant of the people Is 49 6 Socinus de Servato l. 2. c. 16. Christ is not the coÌ„firmer only but the Author of the Covenant of grace The death of the Testator how it confirms the Covenant It is true that the death of the Testator to wit such a death of one who is more then a Testator or only man even God man procuâ—es as a meritorious cause life remission c but this it does not as the death of a Testator and dying friend but as such a so excellent so satisfactory a death which no Martyrs death can do There is a far other thing in Christs blood then power of sealing and witnessing the truth which is in the Martyrs blood The Socinian way quiets not the waâ—ened conscience by maÌ„â— works but by the blood of Christ apprehended by faith this is done Christ is upon both the Lords side of the Covenant upon our side the satisfactioÌ„ iâ— most 〈◊〉 Justice as justice seeks satisfactioÌ„ but Soveraignty of free-grace not justice determines how and who shall pay Justice is not the mediating and interposing attribute but free-grace Our glory was work and wadge to Christ but of free grace to us we bought it not Deep reasons in the depth of unsearchable wisedom why the Lord who can hinder sin to enter in the world thought fit it should be None sick speaks no Saviour no such PhysitiaÌ„ as Christ It is a deep of wisedom that the same men that now are fire-wood eternally in the lake of brimstone might have been if so it had pleased GOD proclaimers of the glory of his grace in heaven the now heirs of glory in their place God might have holâ—en up the lawâ—dispensation for ever but then there should have been no place for the Ark of glory J. Ch. The Gospel-woÌ„ders of grace should not eternallie have been biâ— Whether of the two be most excellent Law-innocency or Gospel-repentance Christ Man must be in Covenant with God Arg. 1. For the Covenant of redemption becaus Christ câ—lls the LORD his God 2. Arg. From the Lords calling of his Son to his Office 3. Arg. Christ his offering of his service to GOD proves this Covenant 4 Arg. The Fathers giving of the elect to Christ to be redeemed and the Son his willing receiving of theÌ„ proves this Covenant The persons being given of the Father to the Son speaks strong consolation it s no consolation at all to depend upon free-will 5. Arg. Christs receiving of the Seals of the Old New Covenant proves that there is such a Covenant Why Christ received the Seals 6. Arg. God might have followed a Law-way with al flesh not have sent his Son the Son might have refused to be sent 〈◊〉 Ergo by compact Christ came 7. Arg. All the promises how they are made to Christ. Christ is he who made the promises and the Covenant CHRIST is an ingadged Suretie for the standing of a weak believer 8. Arg. From the promises concerning Christ. 9 Arg. Christ is bidden aske a people froÌ„ God the Lord promiseth that he will hear 10. Arg. The relatioÌ„ of Christs working for wages and the Lords paying him his wages does prove this Covenant A design of love in the heart of Christ toward low man as his alme end 11. Arg. The Lords Oath â—o Christ when he is made Priest and King provs this Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHRIST is a sworn Priest and Intercessour for the hour of temptation The most sweet providence of God in designing a Physician to us before we be sick Armin. de Sacerdatio Chri. pag. 14 15. The harmony of the Attributes of God in the declaration of mercy truth justice c. is sweetly made out by this Covenant The sending of the Spirit and the Spirit his free consent to come is not a proper Covenant Gods love in acting for man in time Paul Bayne Comm. on Eph. 1. v. 4. The Lord choosed us not in Christ because he saw us in him by faith The mutuall delights of love between the Father and the Son in their thoughts of the Covenant-love to man Ambros. hexa l. 6. c. 16. Deus fecit Coelum non lego quod requierit fecit terram nec lego quod sic requieverit fecit solem lunam stellas nec ibi lego quod requieverit lego quod fecit hominem quod tunc requieverit Bernard Serm. 64. in Cant. Quid violentius triumphat de Deo Bernard hom â— Super missus est videas si attendas in Christo tristari laetitiam pavere fiduciam salutem paâ—i vitam mori fortitudinem infirmari The strength of Gods love to man which we too little value No lesse everlasting love could save us There are different parties in Covenant of Redemption and Reconciliation Help layed upon Christ The Covenant of Redemption most to be eyed Two parts of the Covenant of Redemption one before time another in time How seasonable and timous the Covenant of Reconciliation was the Physick the Physicâ—an came both in time to the sicknesse 4. Differ The Covenants do differ in the matter work and wages 5. The Covenant of suretyship differeth from the Covenant of Reconcâ—liation in coÌ„mands 2. Promises 3. And conditions CHRISTS emptying himself was no act of obedience but a most voluntary free act beyond all obligation CHRISTS Covenant helps our Covenant he hath a place in our Covenant How the promise is made unto Christ Gal. 3. v. 16. Da. Pareus Comm. in Gala. 3.16 Hoc semen in quo benedicentur omnes Gentes Apostoâ—lus interpretatus erat non collective de multis vel omnibus Abrahamâ— posteris sed individue de uno Christo â— quo non â—am corporalis quam spiritualis benedicto hoc est justitia
THE COVENANT OF LIFE OPENED Or A TREATISE of the COVENANT OF GRACE Containing something of And especially of The nature of the Covenant of Works The Soveraignty of GOD The extent of the death of CHRIST The nature properties of the Covenant of Grace The Covenant of Suretyship or Redemption between the LORD and the Son JESUS CHRIST Infants right to JESUS CHRIST and the Seal of Baptisme With some Practicall Questions and Observations By SAMUEL RUTHERFURD Professor of Divinitie in the University of S. Andrews ZECH. 6.12 And speak unto him saying Thus speaketh the LORD of Hosts saying Behold the Man whose Name is the BRANCH and he shall grow out of his place and He shall build the Temple of the LORD 13. Even He shall build the Temple of the LORD and He shall bear the glory and shall sit and rule upon His Throne c. EDINBVRGH Printed by Andro Anderson for Robert Broun and are to be sold at his Shop at the Sign of the Sun ANNO 1655. CHRISTIAN READER MAny have written to the edifying of the Godly of this excellent Subject It s not much I can do in this but have added some thoughts to what is said intending a more Practicall way of the last Points in another Treatise to wit of the application of Covenant-Promises and of the influences of the Spirit under the Covenant of Grace of which especially of the latter of these two few have practically written And it is of much concernment to make ouâ— the Union of our Duty and the breathings of the LORD and what can be done under deadnesse to either fetch the wind or to be put in a spirituall condition that the soul â—ay ly fair for the receiving of the influences of GOD. I desire in this to speak for Truth not either for or against persons of whom I am silent concealing the names of any Contradicent judging Truth so much the more desirable when it may possibly be had with peace and as little blowing or stirring of the fire of contradiction as can be What is here said in a way of Disputing the Moderate Reader who is not taken with that way may passe by and read what is practicall The Author hath been lest Truth should suffer by him a little darkned as report bears with the name I know not what of a Protester as one who hath deserted the Government and Discipline of the Church of GOD in SCOTLAND But my humble thoughts are the same they were before though I can adde nothing to the Truth I look on these men the world so names Protesters Schismaticks Separatists as sinfull men who stand in need of a Saviour and as such as desire to fear GOD and love His Name and would gladly have our practise and walk come a little more near to the Rule of the Gospel and that our Land might mourn for all the abominations committed therein which I desire to be spoken without any reflection upon any of the Godly in the Land who in that point are of another Judgement It is my desire to the LORD that he would let us hear experienced by the reality of that Thus saith the LORD As the new wine is found in the cluster and one saith Destroy it not for a blessing is in it so will I do for my servants sake that I may not destroy them all The LORD JESUS be with your Spirit Yours in the Lord Jesus S. R. Contents of the I. PART CHAP. I. and II. THe four particulars of the Treatise pag. 1. Propositions touching ADAMS state p. 1 2. ADAM was predestinate to life eternall in Christ and how pag. 2. CHAP. III. What is the intent and sense of the threatning Gen. 2.17 and Gen. 3.20 Dust thou art c. p. 3 4 5. Threatnings of the Law reveal what the Law-giver may jure inflict by justice and Law deserving not what shall come to passe p. 4. Except it be both a threatning and a Prophesie p. 5. What is carnall security ibid. What Adam was to believe in that threatning p. 5 6. How the promises and the threatnings differ in this p. 7. How Law threatnings to the Elect are Evangelick p. 8. CHAP. IV. The Elect before Conversion bear no part of the Law-curse nor is the Law-curse devided between them and Christ. p. 10.11 Faith is too near to be made a cause of satisfaction for sin by all who hold that Christ gave a satisfactory ransome for all and every one of mankind p. 11. Accepting or not accepting satisfaction is before faith and so believing or not believing can be no ground of the sufficiencie of the price payed for the Reprobate or of the laying of the sins of all upon Christ. p. 11 12 13 God may accept the satisfaction of Christ without any condition required on our part p. 13. CHAP. V. God intended a Law-dispensation but for a time 2. Adam how he was ordained for a Law life 3. How predestinate to Glory how not 4. That the heathens have no more universall grace then Divels 5. No ground for such grace p. 13 14 15. CHAP. VI. It was condiscension in the Lord to enter in Covenant with man 2. Temptâ—tions in fearing we are not chosen discovered 3. Beings and not-beings are debtors to God 4. Self denyall required in sinlesse nature as in sinfull 5. Man considered three wayes How faith layes hold upon conditionall promises and temptations of unbelief thereabout p 16 17. Oâ— the Covenant of nature p. 18 19 20. CHAP. VII It s not written in the heart of man by nature that God should promise life Eternall to man upon condition of obedience 2. The debt of justice cannot ty God 3. God punisheth not sin by necessitie of nature 4. Nor defends he his own declarative Glory by necessitie of nature 5. Nothing can be given to God All sufficient 6. No meriting of the creature 7. We are to have humble thoughts of free-Grace 8. Low thoughts of our selves 9. Promises make no strict justice between the Lord and us p. 20 21. God falls in no sort from his naturall dominion though he impose not penal Laws upon the reasonable creature p. 25 26. God loves his essentiall Glory by necessity of nature but not his declarative Glory by any such necessity p. 28 29 30. In every Covenant there is some out goings of Grace p. 35. The passage 1 Chron. 29.11 12. cleared and why none can give to God p. 37 38. Our vain boasting of self my and such proud pronoumes p. 39 40. How excellent to obey p. 45. Sanctified reason is not soft p. 45 46. How near are wee to justification by Works and to be sick of love for proud I. p. 46 47. CHAP. VIII What place death hath in the Covenant 2. What Reprobates and the damned are to do p. 47 48. What Adam was to do in the intervall between the fall and the publishing of the Gospel p. 48. How the Lord is Adams God p. 49. What life is
acts of saving faith p. 16â— 162 James must speak of two sorts of faiths p. 162 163 The Arminian Argument to prove that James speaks of declared justification answered p. 165 166 How faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only justifies p· 170 171 The Socinian and Arminian faith and Papists formed faith includes new obedience and repentance p 172 173 Contrarâ— to the Scripture which differenceth between faith and new obedience p. 174 175 176 Right to life eternall and possession of life eternal differ in their nature and causes p. 176 177 The necâ—ssity of Works p. 177 178 Possâ—ssion of life and right to life differ p 178 179 180 And contrare objâ—ctions removed ib. CHAP. XX. Whether or not suffered Christ for any sin against the Gospel only suâ—h as finall unbeleef which is conceived to be the only sin against the Gospel That Christ died not for all without exception The unwarrantablenesse of that Doctrine how the Law commands justifying faith and repentance how not p. 181 182 c. Sins against the Gospel are also sins against the Law p. 188 189 CHAP XXI Whether the Lord Mediator as Mediator command the same good Works in the Covenant of Grace which are commanded in the CovenaÌ„t of Works p. 192 193 Christ layes one way Evangelick commands upon the Elect and another way upon the Reprobate p. 198 How the Reprobate are still under the Covenant of Works how not p. 192 CHAP. XXII No promise of perseverance to Adam p. 194.195 Nor any promise to him of influences of Grace p. 195 196 4. Classes of obediences considerably compared among themselves p. 196.197 198 Christs obedience most perfect most of his own p. 196 Most undue or least of debt coming from God man so most meritorious p. 197 Angels obedience 2. Of their own but not so as Christs of his own and so lesse meritorious p. 198 3. The obedience of Adam more of his own then that of Angels yet lesse obedience ibid. 4. Gospel-obedience hath least of the nature of obedience p. 198 199 CHAP. XXIII The Law of Works râ—quired not simplie doing but doing to the end p. â—00 208 CHAP. XXIV Whether faith as true or faith as continuing to the end be the condition of the Covenant of Grace p. 201 202. Faith which endures to the end but not quatenus as it indures to the end is the condition of the Covenant of Grace p. 201 202 Faith in the first lively acts saves and justifies p. 202 203 CHAP. XXV Whether is Christs righteousnesse imputed and made ours because we believe and apprehend it ours or do we believe because it is ours because we believe p. 206 207 Faith presupposeth three unions 1. Naturall 2. Legall 3. Federal and maketh a fourth p. 208 209 There be four or five sundry Adversaries against whom the holy Ghost in Scripture contends in the point of justification p. 210 211 The dominion of the Law p. 211.212 What is meant by the oldnesse of the letter p. 213 How we are freed therefrom ib. A threefold bondage of the Law ib. Of the dignitie of the Gospel above the Laâ— p. 213 214 CHAP. XXVI Of the perpetuity of the Covenant of Grace and the considerable differences between it and the Covenant of Works p. 214 215 216 217. How it continues with these that are asleep in the Lord Mat. 22. Exod. 3.6 p. 216 Of the graciousnesse thereof p. 216 217 CHAP. XXVII Of Law-fear and Gospel-fear p. 217 218. Of the Law-fear of falling away and the Gospel faith of persevering p. 218 219 Why feelings of sin seldome wants unbelief and should have the faith of a payed ransome p. 221 222 CHAP. XXVIII Christ died not to blot out all sense of sin but rather to quicken a godly sense thereof p. 221 222 223 Contents of the II. Part. CHAP. I. Christs roome in both Covenants p. 225 Of Christs active and passive obedience how they concur as one satisfaction p. 229 230 CHAP. II. WHerein stands our right to Christ and the satisfaction made for us by Christ 2. Faith is not the cause of our right 3. Christs incarnation and dying are not favours meâ—ited by Christ. 4. How Adams sinne and Christs righteousnesse are ours p. 230 238. CHAP. III. How Christ suffered for us in our room and place 2. He died not for all and every one 4. How many wayes Christ may be said to die in our stead 4. The Lords so dying for all makes not all saveable in Christ nor the Gospel preachable to all Nations 5. Christ died in the stead of the elect p. 236 237 238 239. Though we did not substitute him in our place p. 249 250 The differences between Chrâ—sts dying and the punishment due to the Elect p. 250 251 252 The legall oneness between Christ and us p. 251 To die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for us is to die in our stead in all eminent languages p. 253 Christ died not for sins and in the stead of sins as he died for sinners p. 256 CHAP. IV. How we are in Christ dying and crucified in him 2. A twofold crucifying of us with Christ. 3. A discourse of mortification 4. The actings of the mortified 5. That we are to be mortified in our affections p. 257 258 259. Though we die personally yet we died in Christ legally p. 259 We are not to desire a Law-wakening p. 259 â—60 What mortification is p. 261 The influence of Christs death on mortification p. 262 Four sorts of actings in mortification p. 265 266 We must be mortified to all sort of created things p. 268 269 270.271 Forbidden desires p 270.271 CHAP. V. The Covenant of Suretyship or of Redemption between God and the Mediator Christ. 2. Christ is not a meer witnesse but the Author of the Covenant 3. The Socinian way of Wâ—rks cannot quiet the conscience 4. Christ is upon both sides of the Covenant 5. Justice mediates not 6. Reasons of the entrance of sin CHAP. VI. That there is a Covenant of Suretyship between JEHOVAH and the Son is proven by 11. Arguments p. 290 291 292. Christ calling to the Lord his God proves this 291.292 2 Christ is a Servant Messenger Shepherd not by nature but free compact and agreement p. 292 3. Ar. Christ offered his service freely p. 293 4. Arg. There is giving and taking between God and Christ. p. 293.294 5. Arg. Christ received the seals whither he needed seals or not p. 29â— 296 6 Christ with the Father dispensed with the Law p. 296 7. Ar. Rich promises that speak a Covenant made to Christ. p. â—96 8. Ar. The Prophesies of Christ and the promises of and to him p. 298 9. Ar. Ask of me Ps. 2. 10. Arg. The work and wages of Christ prove it p. 299 And O how low a wager and how high a designe p. 300 11. Arg. Christ is admitted by an oath and the use of it against Apostacie of Believers p. 300.301.302 CHAP. VII The
them is legall forasmuch as the Lord hath decreed to deny the grace by which they may or can fulfill the condition of the promise which is proper to the Law as it is peculiar to the Gospel that the Lord both gives the mercy promised and also the grace to fulfill the condition of the promise The threatnings to beleevers especially such as are legall if you beleevers fall away ye shall eternally perish are to beleevers though materially legall peremptorie and admit no exception yet they are formally and in the Lords intention directed to them upon an Evangelick intention nor do they say that the Lord intends and decrees that they shall eternally perish for he hath predestinate them to the contrary to wit to grace and glory Ephes. 1.4 Nor that he wills that they should beleeve either their eternall damnation or their finall and totall falling away which inevitably leads thereunto For they knowing that they are in Christ 2 Cor. 13.5 Rom. 8.16 17. and freed from condemnation Rom. 8.1 are to beleeve the contraire of the former to wit life eternall John 4.24 1 Thes. 5.9 John 3.16 and the contraire of the latter to wit the promise of perseverance made to them Jer. 32.39 40. Isa. 59.21 John 10.27 28. John 17.20 21. 1 Pet. 1.3 4 5. Mat. 16.16 17 19. Therefore these threatnings are not to be beleeved by the regenerate as certainly to come to passe in their persons but only as Law-motives to presse them to work out their salvation in fear and trembling and to cleave so much the closser to Christ as the condition of such as are under the Law is apprehended to be dreadfull But reprobats and unbeleevers are not to beleeve that God decrees and intends to them the thing promised and grace to perform the condition but only to beleeve their obligation to fiduciall relying upon and Gospel-faith in God revealed in the Mediator and that if they continue in a way of opposing Christ they not only deserve by Law which Law-deserving also beleevers are to apprehend to be broken but actually and quoad eventum shall eternally perish Believers are to believe the Decree of God to save them though they hear the threatnings for it s revealed But the Reprobate are to beleeve only the sense and Law-deserving and event of the threatning if they repent not but are to beleeve no decree to save them CHAP. IV. The Elect non-converted are not under Law-wrath 2. Faith is no cause of satisfaction 3. Christ can not have satisfied for the sins of the Reprobate WHether the Elect unconverted be under wrath is a doubt to many It is true they are servants of sin Rom. 6.17 Blind and under the power of Satan as Reprobats are Acts 26.18 By nature children of wrath even as others Eph. 2.3 Ans. Their sins committed before their Conversion are according to the Covenant of Works such as deserve everlasting condemnation and they are jure and in relation to that Covenant heirs of wrath as well as others 2. But we must distinguish between a state of election and everlasting though unseen love that they are under as touching their persons and a state of a sinfull way that they are born in and walk in as others do untill they be converted As to the former state it is true which is said Ier. 31.3 I have loved thee with an everlasting love See also Rom. 9.12 13. Eph. 1.4 so that God never hates their persons 3. The punishment of their sins and the wrath they are under is two wayes considered 1. Materially in the bulke and so they are under Law-stroaks and Law-wrath that is Law-punishment as others are Eph. 2.3 and so the other places are to be taken 2. The wrath is to be considered formally and so it is denyed that the punishment of the non-converted elect because of their sinfull way is any part of the Law-vengeance or curse which Christ did bear for their other sins committed by them after conversion 1. Because when Christ saith Iohn 5.4 The beleever hath passed from death as it is a curse and shall never come to judgement and condemnation he cannot mean that they have half passed from the curse and half not 2. Beleevers are delivered in Christ from the victory sting power of sin curse of the Law and every curse that is in affliction and from condemnation not in part only but in whole Else their triumph were but in part contrair to 1 Cor. 15.54 55 56. Hos. 13.14 Isa. 25.8 Nor should they be washen from all their sins and the spots thereof in his blood if they might wash themselves from any spot by bearing a part of the Law-curse in themselves contrair to Can. 4.7 Jer. 50.20 Joh. 1.28 1 Joh. 1.8 Rom. 8.1 3. What ever Christ was made for the redeemed ones that he was made fully for them in part and in whole for he is their perfect Saviour But Gal. 3.13 He is made a curse for us and able to save to the outmost all that come to him Heb. 7.25 Therefore the half or a part of satisfactory vengeance cannot be upon us and the other half on Christ for this is to make men and Martyrs joint satisfiers of justice with Christ by their own blood and sufferings to prevent the scaddings of purgatory For though we teach against Antinomians that the Godly are punished for sins according to Justice yet that is Evangelick not law-justice for they bear not one dram weight of satisfactory wrath and curse jointly with Christ Antinomians say that sin root and branch is taken away in Justification so that there is no sin nor punishment for sin in the justified man 4. The beleevers are blessed through Jesus Christ Gal 3.10 13. Psal. 32.1 2. Rom. 4.6 Psal. 2.12 Psal. 119.1 Their afflictions and death blessed precious in the eyes of the Lord not qualified with any Law-curse Job 5.17 Psal. 94.12 Mat. 5.6 Luk. 6.22 1 Pet. 1.6 1 Pet. 4.13 Psal. 21.3 4 5 6. Psal. 34.17 18 19. Rev. 14.13 Psal. 116.15 Psal. 72.14 Psal. 37.37 and they are asleep in Christ die in the Lord 1 Thes. 4.14 16. Nor can Antinomians and Socinians say this is under the New-Testament for dying Jacob saith Gen. 49.18 Lord I have waited for thy salvation Isa. 57.1 2. When the righteous man is taken away he shall enter into peace the Lord is the God of Abraham Isaak and Jacob when their bodies are rotten Exod. 3.6 Mat. 22.32 5. This comes too near the opinion of these who make faith a cause of satisfaction for sin as they must teach who hold that Christ payed a ransome on the crosse for the sins of all and every one For that which added maketh satisfaction to be counted and formally reckoned as satisfaction in order to the expiation of the mans sins so that by no justice he can suffer for them and which being removed maketh the payed satisfaction and ransome though never taken back again
by doing whereas it is he and he alone that hath merited to us Grace and Glory and all title to Heaven Not to say that a Charter of life from such a noble Superiour as Christ by the purchase of blood and of such blood the blood of God Act. 20.28 is some better then to have eternall liveliehood and free-hold from our duty and lubrick best works which are polluted with sin and by which though we were Evangelically conscious to our selves of nothing yet should we not be therefore justified 1 Cor. 4.4 for the righteousnesse in which is Davids blessednesse before Christ and Abrahams before the Law and ours under the Gospel is in forgiving of iniquity covering of sin not imputing of sin Rom. 4.1 2 3 4 5 6 7. But in all the Scripture our sins are never said to be pardoned and not imputed to us by our own most Evangelick doing for we are justified freely by his Grace through the Redemption that is in Christ Jesus Rom. 3.24 not by the Redemption that is in us and are washen from our sins in his Blood Eph. 1.7 Col. 1.14 Mat. 26.28 Rev. 1.5 and sufferings not by our Evangelick doings and if such a case could stand the Martyrs sure might well be justified by their own blood and since no pardoning washâ—ng Law-satisfying vertue can be in faith works or our Evangelick deservings they can not justifie us nor keep and occupy the Chair of Christ. And the fault were the lesse if our works were onely called the way to the kingdom not the cause of raigning but they are called perfect both in their nature and conforme to the rule and also in order to the end to justifie us before God and to save us And if so all in Christ may say we have no sin contrary to Scripture Jam. 3.2 1 King 8.46 Eccles. 7.20 Prov. 20.9 Jam. 2.10 Yea though he that is guilty in one offends in all yet in the sight of God all flesh shall be justified this way Psal. 143.2 Nor can it be said that such works are perfectly conform to the Gospel because the doers beleeving in the lowest degree fulfills the condition of the Gospel But where it is said that the Gospel commands only faith in the lowest degree Then the Centurions faith the faith of the woman of Canaan and the greatest faith shall not be required in the Law For the condition of the Covenant of Grace cannot say they be required in the Covenant of Works and it is not required in the Gospel under the pain of sinning against the Covenant of Grace and of damnation for then all who have not faith in the highest degree should be damned and violate and break the Covenant of Grace contrary to the whole Gospel which saith that these who have weak faith are justified and saved and so the greatest faith shall be will-worship and a work of supererogation And because this way saith that all and every one of mankind are under the Covenant of Grace then 1. there shall be none living under the Law 2. no Law but only to beleeve in CHRIST shall lay an obligation on any Jews Christians under pain of wrath And if James be to prove that we are justified by works and yet mean that both faith and works concur as causes though faith more principally how can Paul deny that we are justified by works If Peter and John jointly work a miracle and heal the creeple man suppose the influence of John in the miracle be more yet it is not to be denyed that Peter wrought the miracle Nor doth the Scripture say that we are more principally justified by faith and lesse principally justified by works but the places alledged for salvation by works if works have a causative influence specially Matth. 25. speaks more for the preheminence of works Nor doth the Scripture insinuate any thing of the first and second Justification or of growing in Justification in having our sins not imputed to us to our very day of death and the Question must be Rom. 4. whether Abraham was justified by works done before circumcision or not Rom. 4. when as faith was not reckoned to Abraham when he was in uncircumcision and the blessednesse of righteousnesse by faith cometh both upon circumcision and uncircumcision vers 9. and he had faith and righteousnesse and was in Christ and regenerated when he was justified Though some taught Justification by the works of the ceremoniall Law yet Paul Gal. 3.10 states the Question of works agreeable to the Morall Law that are absolutely perfect and must be done by Grace And Paul might justly in the Epistles to the Romans and Galatians have excepted himself David Abraham and all the regenerate for they are justified by giving almes to the poor Mat. 25. as was Rachab by receiving and lodging the spyes The English Divines say How could the Scripture conclude from Abrahams being justified by works whence he offered his Son Isaac unlesse by works here we understand a working faith the Apostle must mean the same by works vers 21. that he meaneth by faith 23. for he cannot say vers 23. the Scripture was fulfilled in Abrahams being justified in the work of offering his son v. 21. which saith Abraham beleeved God and it was counted to him for righteousnesse Except it must be meant that the work of offering his son Isaac was counted to him for righteousnesse Now the letter of the Text expresly vers 23. saith that beleeving God was counted to Abraham for righteousnesse then the work of offering his Son must either be the beleeving declared by offering his son and faith working by that act of offering or if they be two sundry things he must then say this in effect Abraham was justified by the work of sacrificing vers 2â— causatively before God Ergo the Scripture is fulfilled vers 23. and Abraham is justified by beleeving causatively before God vers 23. which we cannot ascribe to the Apostle according to their minde who make faith and works the two collaterall and joint causes of Justification before God as if one would say Peter wrought the miracle Ergo the Scripture is fulfilled that Iohn wrought the miracle So Abraham was justified by works vers 21. Ergo Abraham was justified by faith 23. 2. The faith which Iames debarres from Justification must be the faith Iam. 2. by which Paul strongly proves Rom. 3. c. 4. we are justified without works If faith and works concurre as collaterall causes in our Justification before God as the Papists contend but the faith which James excludes from Justification is no faith at all But only 1. fair words to the hungry and naked and giving them supply for no necessity either of hunger or nakednesse and which cannot save and so is no faith and so can have no saving influence with works to justifie and save but such is the faith which James excludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14 v. 15. the
Commandement of love Q. 2. Doth the Lord Mediator in the Covenant of Grace command the same good works to all thâ— same way Ans. Rom. 3.19 The Lord in the Law must speak one way to these that are under the Law that is under the jurisdiction and condemning power of the Law and a far other way to these that are not under the Law CHRIST speaks to reprobats in the Visible Church even when the matter of the command is Evangelick as to non-confederates of grace in a Law way and in a Law intention For he cannot bid them obey upon any other ground then legislative authority not upon the ground of Redemption-love bestowed on them or that he died out of love to save all and every one For we disclaim that ground or because he died out of a speciall design to save them as his chosen ones For there is no ground for that untill we beleeve But they are to obey upon the ground of Redemption-love so they first beleeve and fiducially rely upon Christ the Saviour of all But he commands Law-obedience to his chosen even as Mediator 1. Upon a Gospel intention to chase them to Christ Gal. 3.23 2. When they are come to bâ—dge them in with Law-threatning to adhere in a Godly fear more closely to Christ. But the Lord commands no beleever to believe hell in the event to be their reward but to beleeve perseverance and life but hell in the deserving Hence that 1 Tim. 1.9 The Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not made for the righteous to condemn them as if God thereby opened up to them their doom but for the lawlesse c. to let them be damned and see their damnation CHAP. XXII The differences in the promise of the Covenants Quest. WHat is the speciall difference of the promise of the two Covenants Ans. It is known that only life eternall is promised in the Law if a right to the things of this life was promised to Adam it is like he behoved to compleat his course of obedience and merit a right legall to the herbs and fruit of the earth beside the right he had by gift of Creation ex dono Creatoris non jure operum But 2. There was no promise made to Adam of perseverance and so no promise made to him of influences to work in Adam to will and to do so the influences by which he obeyed was purum donum Creatoris a meer gift of the Creator not a gift of either the grace of Christ or a promised grace though in a large sense it may be called a grace or donum gratis datum For God gave that influence upon no obligation Now that it was not a grace promised is evident by Adams fall for God who is true fulfills his promises 2. Augustine and our Divines teach Dedit Deus posse ut vellet non velle ut posset a power to stand but not the gift of actuall perseverance If any say that the Lord promised to Adam perseverance conditionally which in one sense is true in another false if he pleased in that he gave to him all necessaries required for actuall standing Ans. 1. This is to teach that perseverance was promised the same way in the Covenant of Works that Arminius saith it is promised in the Covenant of Grace and that the free-will was absolute lord of standing and falling and to deny God to be the nearest cause of our standing and persevering in either the one or the other and to bid us first and last sacrifice to our own free-will 2. Willing perseverance actuall cannot be promised conditionally for the question should be Upon what condition doth the Lord promise to work in Adam actual perseverance if he should be willing to persevere But the question shall remain whether that willingnesse to persevere since it is the greatest part if not whole perseverance be promised or not If it be not promised the contrair whereof they hold if it be promised conditionally the question shall recur what shall be the condition and another condition then the willingnesse of the will to persevere cannot be given and so the argument shall rise against it self and the issue must be God gave to Adam actuall perseverance if he should be willing to persevere that is he gives to Adam perseverance if he give him perseverance for willingnesse to persevere is perseverance or a very large part thereof 3. But persevering grace and so influence of grace to persevere is promised in the Covenant of Grace Jer. 31.35 that they shall continue in Covenant more sure then the night and the day Jer. 32.40 I will put my fear in their hearts that they shall not depart from me The meaning cannot be I will give them a power never to depart from me if they will For so nothing is more promised in Christ to the second Adams heirs then to Adam and the Angels that fell for the like say they was promised to them And 2. If notwithstanding of that fear both promised and put in the heart and in the will yet lubrick free-will may stand or fall and remain indifferent to either then the sense shall be thus I will make an everlasting Covenant I will put my fear in their heart by which they may either depart from me and turn apostates or not depart from me but persevere But so the Covenant made with Adam and the fallen Angels should be an everlasting Covenant and yet it was broken For the Image of God of it self inclined Adam and the fallen Angels never to depart from God For sure Adams fear being a part of that Image which sanctified his affections inclined him but not undeclinably and immutably not to depart from God and not to hearken to the lying Serpents suggestions But it is not that new Covenant-fear promised and given in the second ADAM Ier. 32.39 40. 4. That these influences were purchased by Christs death is clear because they are the nearest causes of our actuall believing and coming to Christ of faith and perseverance that are given freely and repentance and faith are given of Christ Acts. 5.31 Zech. 12.10 2 Tim. 2.25 Phil. 1.29 Ephes. 2.1 2 3. Ezek. 36.26 27. Eph. 1.17 18 19 20. John 6.44 45. 5. So obedience to the Covenant of Works was Adams own 2. And came from his concreated self the Image of God that was his own by a common influence and neither was the Image of God nor the influences of God acts of free grace or the purchase of grace properly so called 2. Adam had a Law-claim to the Crown without sin if he had continued in obedience and did merite ex pacto life eternall our new Covenant obedience in habituall and actuall performance is so a duty that it is also promised and a benefite merited to us by the death of Christ whereas Adams obedience was purum officium non officium promissum as our Gospel-obedience is 6. Hence in obedience distinguish two
and every one and such persons by head name birth c. Yet it is not the justifying of me or John or Paul for I nor no man can know that Christs satisfaction stands for you or me by name and person while first I or you beleeve because it is the hid Decree of God 3. Nor is this legall imputation beleevable nor is it revealed as â—t is terminated to single persons to me or to you untill by faith we apprehend it 5· But the imputation of application is that in which our justification standeth And the faith by which as by an instrument we are justified presupposeth three unions and maketh a fourth union It presupposeth an union 1. Naturall 2. Legall 3. Federall 1. Naturall that Christ and we are not only both mankind for CHRIST and Pharaoh Judas the traitour and all the sons of perdition are one specie naturâ true men but one in brotherhood He assuming the nature of man with a speciall eye to Abraham Heb. 2.16 that is to the elect and beleevers for with them he is bone of their bone and is not ashamed to call them brethren Heb. 2.11 12. Ps. 22.22 2. It presuppones a Legall union between Christ and them that God made the debter and the Surety one in Law and the summe one in so far as he laid our debts on Christ Isa. 53.6 â— Cor. 5.21 3. It presuppones an union Federall God making Christ our Surety and he was willing to be our Surery and to assume not only our nature in a personall union but also our state condition and made our cause his cause our sins his sins not to defend them nor to say Amen to them as if we might commit them again but to suffer the punishment due to them And our faith makes a fourth union betwixt Christ and us whether naturall as between head and members the branches and the Vine Tree or mysticall as that of the spouse and beloved wife or artificiall or mixed between the impe and the tree Or 4. Legall between the Surety and the Debter the Advocate and the Client or rather an union above all is hard to determine for these are but all comparisons and this Christ prayes for Joh. 17.23 I in them and thou in me that they may be made perfect in one 6. Now to the Question as the Law condemns not a man but him who is first a sinner and an heir of wrath by nature in the first Adam for the Law is essentially just So God justifies not a man but the man who by order of nature is first by faith in CHRIST Rom. 5.18 Therefore 〈◊〉 by the offence of one judgement came upon all men unto condemnaâ—â—â—n even so by the righteousnesse of one the free gift came upon aâ—l men in Christ as the other were in the first Adam unto the justification of life and so we must say that all ere they be justified and before God impute faith to them that is Christs believed righteousnesse to be theirs must have faith and so believe and so be one with Christ. And this imputed righteousnesse is ours because we believe and not untill we first believe and the other imputation goes before faith So the faith of Gods speciall mercy is two wayes so called 1. As it leaneth upon and apprehendeth God in Christ for the obtaining of mercy and remission of sins and imputed righteousnesse So faith goes before justification and we believe that our sins may be pardoned and that our sins may not be imputed and that we may be justified and freed from condemnation so by the act of believing righteousnesse is imputed to us And thus justification and remission i. e. relaxing of our persons from a state of eternall condemnation as is meant Rom. 8.1 are not the object of faith but the effect and fruit of faith 2. The faith of speciall mercy to me is considered as it apprehendeth and believeth or rather feelingly knoweth speciall mercy imputation of Christs righteousnesse now given to me and as Christ hath payed a ransome for me and satisfied justice for me and so imputed righteousnesse and justification are the object of faith Or rather the object of the sense of faith which is most carefully to be observed To answer Bellarmines unsolide Argument we either believe remission of sins past or to come c. But remission is liberation from punishment eternall or temporall but justificatâ—on is freedome from the fundamentall guilt-deserving punishment and remission is a consequent thereof Q. Whether or not is Justification taken one and the same way in the Old and New Testament Ans. The Apostle is clear Rom. 4. where he proves both Jews and Gentiles are justified as Abraham and David But 2. Justification by Grace hath not in iisdem apicibus in the same points the same adversaries 1. Moses and the Prophets contend most with Ceremoniall hypocrits who sought righteousnesse much in Ceremonies Washings Sacrifices New Moons and also their own inherent godlinesse Deut. 5. Deut. 7. Deut. 10. Deut. 11. Isai. 1.10 11 12 c. Mic. 6.6 7 8. Psal. 50.7 8 9 10 11 12 13 14 15 16 17 18. Ps. 4.2 3 4 5. 1 Sam. 15.22 23. Isa. 66.1 2 3 4 5. Jer. 7.1 2 3 21 22 23. 2. Paul had other Adversaries Rom. ch 3. ch 4. ch 5. ch 9. ch 10. especially Antinomians who drew the Doctrine of free Justification by Grace to licencious loosnesse then we may sinne if so and so we be justified said they then is the Law of none effect Rom. 6.1 But his chief Adversaries on the other extream were men that stood much for Justification by the works of the Morall Law And Paul Rom. 3. proves that all Jews Gentiles David Abraham could be justified neither by works of Nature nor of Grace and casts down the Jews righteousnesse by Law-doing Rom. 9. Rom. 10. 3. There were a third Classe of Adversaries to free Justification Galatians seduced and false Apostles who contended for Justificatication by Circumcision and the necessity of keeping the Ceremonial Law if they would be saved Act. 15.1 2 3 4 c. Gal. 2. Gal. 3. Gal. 4. Gal. 5. ch 6. Who mixed the Gospel and Moses his Law and Paul proves Gal. 3. that we are not justified by the works of the Morall Law for that Law Deut. 26.27 involves all that omit the least duty of the Law Gal. 3.10 11 12 13. under a curse and Christ was made a curse for us And Paul proves in the generall we are justified by neither the works of the Morall nor of the Ceremoniall Law 4. James had to do with another gang of loose livers the Gnosticks who contended for justification by a bare nominall faith without love or good works And James proves that we are justified before men and to our selves by faith working by love and not by a dead faith 5. John contends much for reall and speaking marks of justification and conversion against dead Professours void of
Christ and beleevers actually freed from satisfactory punishment So that both beleevers and Christ must actually bear the satisfactory punishment Which indeed makes beleevers half redeemers with Christ against which we disputed before 3. Arminians denies that we payed our debts to God in Christ paying them for us So that the broken man cannot be said to have satisfied the debt in and through the surety who satisfied for him which in all Law is unjust And since Arminians denies that we payed to Justice a ransome for sin because our Surety Christ payed for us he must deny that Christ was wounded for our transgressions and bruised for our iniquities or that the chastisement of our peace was upon him Contrair to Isai. 53.5 because we made him not our Mediatour and Surety but God made him Mediatour and laid our iniquities upon him Isai. 53.6 But it is accidentall in Law that the debter substitute the surety or request him to take the place of surety upon him But he is a reall and a most legall surety who not requested of free grace becomes surety and pays the very same summe in speciè in kind that the debter ought to pay this reason does prove he is both a surety and a gracious surety As a Kings son who comes in and layes down his head for a malefactor truely and really dyeth and layeth down his life in the room and place of that malefactor though there was no Covenant nor paction between him and the Kings son though neither the malefactor nor any friend in his name did request the Prince to become surety and die for him Reuben offers his two sons to Jacob as pawnds to be slain if he should not bring home Benjamin safe to the father And had Jacob accepted of the offer Reubens two sons who knew not of the bargain had been sureties for Benjamin Gen. 42.37 and Judah might have been Law-surety for Benjamin to Jacob though Benjamin requested him not to take any such place The Lord the Creditour and Christ the Cautioner did strike hands together Christ put himself in our room as an hostage pledge and surety to die for us and payed the first and second death the summe that we was owing according to a paction between the Lord and Christ and we requested not Christ to be surety only by beleeving we thank him and subscribe and say Amen to what is done But in Law we payed in regard the same nature that suffered was ours and accepted as ours But Arminians clearly refuse that Christ shall be an hostage and surety for us because the offended party of his own furnished not one that died for him and so he strikes at the root of a reall sacrifice that is satisfactory to God because one and the same cannot be both satisfied and de suo of his own furnish a satisfying surety For so as his own Socinus saith one cannot be both a satisfier and a person satisfied and this is no satisfaction at all saith Socinus 4. Our beleeving cannot effectuate this that Christ hath actually born the satisfactory punishment due to us Arminius saith that Christ hath not actu ipso actually born that punishment he must say he hath born it only potentially potentià Then its like when we beleeve he bears that punishment compleatly but he cannot die nor suffer but once only he must mean that Christ did actually bear our sins but the satisfactory punishment is not accepted as suffered in our name But our beleeving hindereth not but he hath in genere causae moralis meritoriae really as a meriting cause deserved that God in justice cannot exact from us that same satisfactory punishment that Christ hath suffered for our sins its impossible that our faith can adde any meritorious power to Christs death therefore though not in our selves and physically yet really morally legally in Christ deliverance from satisfactory punishment is due to us we being in Christ legally and life eternall is due to us being in Christ according to the rigour of justice and injuria irrogata Christo sponsori foret wrong should be done to Christ and commutative justice by which ex condigno by condignitie he hath bought freedom from hell and right to heaven to these he died for if we should suffer eternall wrath in our persons whether we beleeve or beleeve not for beleeving is no part of the meriting cause of the satisfying ransome Yea Christ by right of buying and selling and we in Christ our surety may claime freedom from the second death and right to everlasting life so as God should fail against commutative justice against Christ and break with reverence and humble submission to his Glorious Majesty be it spoken Covenant to Christ and he should buy with a price more then enough his seed and not get his wages if these he died for die the second death and come short of glory eternall if the Lord say to Christ I promise to thee a seed that they shall be delivered from the second death and have life eternall providing thou shalt give me a price abundantly sufficient to buy these to wit the life and blood of God-Man and offer thy self a sacrifice upon the Crosse to offended Justice If CHRIST shall do this and pay the ransome and Christ get no wages no saved seed but they perish through the want of faith only either must faith be a part of the ransome which none can say or then the Lord shall not keep Covenant to Christ. 5. When Arminius saith that the Lord can nullo jure by no Law nor Justice crave of us faith and conversion to God if we have payed our debts by rigour of justice exactly to God in Christ who legally in our stead and place payed for us he supposes plainly that God requires faith and obedience of us as a part of recompence made to offended Justice And Arminiâ—s saith that Christs righteousnesse is ours not as performed by him but as imputed to us by faith So that faith comes in as a collaterall price payed for us or a part of the price the very act and work of beleeving being counted ours and our righteousnesse before God Yea but God by no necessity of hurt Justice craves faith and repentance from us That CHRIST died not for our good only but in our stead is proven 1. Because Christ in some other more legall way died for us then for Angels for he died for their good that he might â—e made the Head of Angels Col. 2.10 Phil. 2.7 8 9 10 11. Rom. 10.9 11. and he died for the good of the whole Creation that he might make all things new and restore the creatures to their perfection which by the sin of man they had lost Rom. 8.20 21 22 2â— Acts 3.21 Rev. 21.5 but he died not as suffering punishment due to the Angels and the work of Creation in their stead â—s wounded for their transgressions as he died for our
transgressions Isa. 53. For the transgressions of us all Elect and Reprobate as they say exponing that all Isa. 53.6 of all and every one of mankind were upon him 2. We deny not but there be considerable differences between Christs dying and the punishment of the Elect which they were to suffer As 1. Ours should have been eternall because we could never out satisfie But the sufferings of Christ because of the dignity of his person God-Man were perfectly satisfactory in a short time 2. He could not suffer the same pain in number that we should have suffered for one and the same accident cannot be in different subjects nor is the surety to pay the very same summe numero that the debter borrowed 3. The Lord could not but have punished the Elect with hating aversion of mind they being intrinsecally and inherently sinners He punished Christ who was not inherently but only by imputation the sinner with no hatred at all but with anger and desire of shewing and exercising revenging justice but still loving him dearly as his only Son But upon this account Christ must stand in our room and because of the five-fold onenesse and Law-identity and samenesse For 1. Though physically the surety and the debter be two different men yet in Law they are one and the same person and one and the same legall party and the same object of justice Whoso pursues in Law the surety does also pursue the debter 2. The debt and summe is one not two debts nor two ransoms nor two punishments nor two lives to losse but one 3. It is one and the same solution and satisfaction there can not in Law-justice come another reckoning dying and payment making after the surety hath payed 4. There is one and the same acceptation upon the creditor his part if he accept of satisfaction in the payment made by the surety he cannot but legally accept of the debter and cannot pursue him in Law but must look upon him as no debter To justifie him is another thing It being a forinsecall transient declaration of his righteousnesse who beleeves I speak here of an acception of satisfaction to hurt justice revenging sin not of an acceptation of obedience 5. It s one and the same legall effect Christ justified in the Spirit and risen again 1 Tim 3.16 and we in him as in the merâ—torious cause are legally justified Hence he who suffered the same satisfactory punishment for the same sinnes committed by us which in Law we ought to have suffered eternally 2. He suffered and died for us in our stead and place especially when the Creditor counts these sufferings as if we had suffered So Paul 2 Cor. 5.14 If one be dead for all then were all dead And the Messiah was cut off and died not for himself Dan. 9.26 He did no violence neither was guile found in his mouth Isa. 53.9 Joh. 8.46 Heb. 7.26 But he was wounded for our transgressions and bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed Isa. 53.5 1 Pet. 2.23 24 25. He was delivered for our offences The Lord laid on him the iniquity of us all He was cut out of the land of the living for the transgression of my people was he plagued Isa. 53.8 He bare on his body our sins on the tree 3. He who being made under the Law payed that Law-debt of satisfaction which the Elect in their persons should have payed and thereby freed them from the Law-debt of satisfaction He sustained the person of the Elect in his suffering But Christ being made under the Law payed that Law-debt of satisfaction which the Elect in their persons should have payed The proposition is out of doubt none denies the Minor but that we should have died eternally in our persons if Christ had not died for us 4. He who of purpose took on him our nature the nature and seed of Abraham and the legall condition of a surety to suffer for us he stood in our person and room in suffering for us But Christ took on him our nature which is common to beleeving Jews and to such also who are casten off of God Rom. 9.3 4. but not as common to them but as the seed of Abraham Heb. 2.16 And 5. Gal. 3.10 For as many as are of the works of the Law are under the curse for it is written cursed is every one who continueth not in all things which are written in the book of the Law to do them 13. Christ hath redeemed us from the Law being made a curse for us not to reconcile all and every one to himself or to obtain a potentiall and far off power of salvation But ver 14. That the blessing of Abraham might come on the Gentiles through Iesus Christ that we might receive the promise of the spirit through faith Not that we might beleeve or not beleeve if we would that is not the blessing of Abraham Act. 11.18 Act. 15.8 9. Act. 5.31 Ph. 1.29 and for his great love he died for us the just for the unjust to bring us to God 6. And it is thus confirmed Christ in dying is not looked on as a man Nor 2. simply as a single man dying Nor 3. as a publick Martyr or witnesse that all or none at all if they so will may get good of him but by speciall paction if he shall lay down his life and work his work and suffer for our sins that which we should have suffered he shall receive his wages and see his seed 7. As also none who dies as a surety or pays as a surety but he bears the person of such as he pays for who ever gives a ransome for another by way of payment and whosoever as a Priest offers a sacrifice for another he represents the person offended for whom he offers so does the Advocate act the person of the Client the intercessour his person for whom he interceeds 8. The phrase to die for another as a ransoner signifies to die in the stead and person of another Demosthenes orat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in liew of Ktesiphon For Archias for Marcellus he pleads it is in Law as if Archias as if Marcellus or as if the parties for which Cicero and Demostenes do plead were in persons pleading themselves It s true Isocrates hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for in bonum for the favour and good of any And for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes also to do or die for the good and profit of others Col. 1.24 I rejoice in my sufferings for you that I may fill up the remnant of the sufferings of Christ for his body But if it cannot be denied but for Christ to die for his body is somewhat more then for Paul or any Martyr to die for the body then sure Christs dying for his Church as the more doth include the lesse notes Christs dying for the good of his Church
die in the place and stead of sinners then to die for sinnes must be to die in the place and stead of sinnes Ans. These and the like argue much the vanity of Socinus if this be retorted as justly it may Then as Christs dying for sinners is for the good profite saving beleeving and confirming of the faith establishing the comfort of sinners then by the like Christs dying for sins must be to save sins from hell to bring sins to God that sins should not live to themselves and to establish the faith the consolation of sins whereas Christ died not for sins as for sinners that he might save sins but to dissolve the works of the devill to take away sin 1 Joh. 3.9 Joh. 1.29 Christ dies one way for sins and another way for sinners The Physitian one way cures the disease that it may be rooted out and be no more and another way the diseased person that he may live and be in health CHAP. IV. Now we are iâ— Christ dying and crucified in him 2. A twofold crucifying of us with Christ. 3. A discourse of mortification 4. The actings of the mortified 5. That we are to be mortified in our affections to every thing that is not God c. IT is objected that we was not born nor haâ— we any being when Christ died then we died not in Christ nor could we rise ascend to heaven nor sit in heavenly places with him Ans. But 1. in Physicall actions there is required the reall existence of the worker Not so in legall actions for as we had no being who now beleeve when Christ died so our sins had no being How then could our sins that were not deserve punishment Yet I desire to beleeve that Jesus Christ 1 Pet. 2.24 his own self bare our sins in his own body on the tree And that he was wounded for our transgressions and bruised for our iniquities who now live Isai. 53.5 and they cannot deny this who teach that CHRIST died for the sins of the world none excepted And the child in the womb when the father is absolved from treason is really and in Law restored to his fathers inheritance And the sucking child may be Crowned a King and take possession of a Kingdom and take the oath of loyalty of the subjects in the person of another though physically he neither do nor know what is done but sleep in the armes of the nurse So we legally in CHRIST satisfied our nature in Christ was crucified and we though not born did satisfie and suffer satisfactory punishment in Christ. Heb. 1.3 Having by himself purged our sins he sat down on the right hand of the Majesty on high Heb. 9.28 So Christ was once offered to bear the sins of many And in him we were legally crucified and dead to the Law As Gal. 2.19 so as Christ once being dead and crucified the head and members whole Mysticall Christ is dead to the Law and Christ can die no more for he cannot satisfie and pay the debt twise And so are we in him dead to hell to wrath to Law-vengeance Sathan raises a discussed plea against the conscience thou art a sinner and under the curse of the Law There is no answer to that but by beleeving I was with Christ crucified and am dead to the Law and died to death first and second For Christ suffered mysticall Christ legally satisfied and so did I in him I speak not now of personall suffering with or for Christ and therefore that is a plea of Sathans forging and taken away And unjust summonds may be answered by non-compearance and by the appeal of faith to Christ who having payed the debt sits Judge upon his own debts which he himself payed and therefore cannot suffer these for whom he died to suffer for his proper debt which once he payed The husband cannot endure the wife to be imprisoned for the debts which he made his own and fully satisfied Obj. 2. All men must die and return to dust and so must sinners as the Law requires therefore Christ died not for thee Ans. Socinus and Crellius object the same which Sathan doth For that death in the hew and collour of Law-wrath is holden before a beleever now and then under doubting as a temptation For we suffer not death such as Christ suffered to wit for sin watered and affected with the curse of the Law nor must we measure death from body or bulk of departing but from the salt and worst of death which is the curse and that being removed we never die Joh. 11.26 Joh. 5.24 no more look upon death in the Law for there it raigns but in Christ and in him death is dead and removed the formall demeriting power is removed when the Law is satisfied And a beleever being dead to the Law is dead to the curse and to the worst of death as Christ is dead to it now Obj. 3. But the conscience of the beleever suppose there were no devill challenges him of sin and therefore that he is under a curse Ans. The conscience may be the factor and deputie of Sathan in that also for it is the deposing of Christ from his Office of Mediator in satisfying and answering by his death all the demands of the Law there is none but Christ when the Law demands blood and the torments of the second death can plead any thing on the contrair Rom. 3.19 We know that what things soever the Law speaks it speaks to these that are under the Law but the Law speaks not then to a beleever for he is under grace and so is not in tearms of treating or parleying with the Law Christ was crucified and the beleever is legally crucified with Christ buried and risen again with Christ. 1. Then the Law is not his judge it spake to Christ and condemned him and put him to death when he was under the Law and condemned you in him now you say Christ is not condemned and crucified when ye enter in a new treatie with the Law to receive a new sentence from it and thus ye undoe what Christ hath perfectly done 2. To hearken to conscience componing and making another paction with the Law then Christ hath made is to take the plea that Christ hath embarked in off his hand ye are to stand still and be silent and beleeve that Christs dying and your dying in him is a closing of a satisfactory bargain with the Law Christ condemned sin in the flesh by taking on his flesh the curse due to us for sin for sin that is for sins cause that it might be taken away he sent his Son to die Rom. 8.3 and judge and condemn sin 3. This is to mistate a question well debated and discussed by Christ for he being the end and perfection of the Law hath silenced and satisfied the Law and to what use can it serve to make a new plea and a bastard controversie with a satisfied party
the comforter the infant may at once both suck the breasts and also sleep And is one flower more to be smelled then the whole Garden And shall feelings and raptures and manifestations of God in his out-goings be courted and over-courted by us beyond the God of all comforts There is need that the heart be deadened to sense for feeling and sense is fiery and idolatrous and were sense more mortified at the out-goings of faith hope love it were good for our faith should be the more lively and vigorous to lay hold on God Q. Is it not lawfull to be taken and feelingly delighted with the influences of God Ans. Sure feeling of it self is not faulty the fierinesse and excessive fervour of feeling is faulty especially when terminated upon created actings of love faith joy desire hope and not upon influences as coming from the free Grace of God otherwise we are but sick and pained of love of our own gracious actings because they are our own and this is the sicknesse of selfishnesse Ah! a Godhead a Godhead is not known 23. Nor must we be in a too lively way taken with our own stock nor trust in the habit of grace or the new heart for grace in us is a created rose that spreads fair and broad and smels well but it is not God nor Christ that we may learn not to trust in our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 1.9 But why but we may trust in our renued selves now furnished with a stock and infused habits the excellent blossoms and blooms of heaven Nay not in our selves thus fitted but in God who raises the dead for it s not possible both to trust in renewed self and in God And Paul never meant that any that professeth CHRIST is to lean upon sinfull self or upon lost and condemned self And sure it is as selfy to be alive to infused habits as to misken Christ and think being once a convert we can send our selves all the rest of the way to heaven without Christ we need not Christ for a Guide or a Tutor it s within us may save us And nothing can be more contrair to a living the noble and sure life of continuall dependencie by faith on the given Leader of the people Jesus Christ then to trust on habits of grace they are not Christ. 25. Ah! who is that mortified as to be dead to the created sweetnesse of joy and the right hand pleasures of God and the formall beatitude of glory and alive to the only pure objective happinesse of glory And yet that is mortification to love and be sick and thirsty for heaven not for the pleasures of the Garden and the Streets of Gold and the Tree of Life and the River of Water of life but for only only God the heaven of heavens And therefore we cannot be alive to pure and the only abstracted and unmixed God head except we be thus dead to heaven 26. There is a deadnesse to the letter of the promise The promise saith M. Ambrose is but the Casket and Christ the Jewell in it the promise is but the field Christ is the Pearle hid in it Christ removed the promise is no promise or but â—aplesse signes 27. We must also be dead to the rayes out-shinings and manifestations of God to the soul here and must transchange God in all presence and all love embracements and no more but he dead to the house of wine to the lifâ—ed up banner of love to love-kisses of Christ to the love-banquets and to the felt lying as the beloved all the night between the breasts for these nearest communions are not God himself There is required a godly hardnesse for receiving sparkles of hell and some draughts of sore trying wrath and the hell of his most wise and righteous frownings and necessary absence and night of hiding himself 28. And should not the Church be dead to providences of fair weather and Court or the blessing of a godly King David Ezekiah and mortified to miraculous deliverances dividing of the red sea defeat of enemies to confirmation of the truth by Martyrdome and sufferings to blood He who is dead to himself and his body and ease and hardned against contradictions of sinners against torment of body cold imprisonment sicknesse death and can in patience submit to all providences is crucified with Christ if God give or withdraw he is dead to both 28. All who are dead with Christ are dead to all dead worship saplesse ceremonies and formall worship Col. 2.20 Gal. 4.9 and are lively in the serving of God and fervent in spirit serving the Lord And rejoice in Christ Jesus and have no confidence in the flesh Phil. 3.3 Rom. 12. CHAP. V. Of the Covenant of Redemption between God and the Mediator Christ. 2. Christ is not a bare witnesse to confirm the Covenant but the Author of the Covenant 3. The Socinian way of works cannot quiet the conscience 4. Christ is upon both sides of the Covenant 5. Justice mediatâ— not 6. Reasons of the entrance of sin ISai. 49.8 I will preserve thee saith the Lord to Christ and give thee for a Covenant of the people Hence the 1. Question How is Christ said to be given as a Covenant of the people Ans. As Isai. 49 6. he saith I have given thee for a light to the Gentiles that thou mayest be my salvation unto the end of the earth that is as Act. 13.46 47. I have thee O Christ to be the Preached Light and Guide of the Gentiles and the Preached Saviour declared and proclaimed by the Preaching of Paul Barnabas and the Apostles and Pastors So I will give thee for the Covenant that is the Preached surety and Mediator of the Covenant Heb. 7.22 Heb. 8.6 When the first Covenant was broken he makes with us an everlasting Covenant even the sure mercies of David Isai. 55.3 2. I will give thee as the only one who is the subject of the Gospel and Covenant of Grace For to Preach Christ and to Preach the Gospel and New Covenant are all one 3. I have given thee to be the confirmer of the promises they are all yea and Amen in thee 2 Cor. 1.20 Gal. 3.16 And 4. by thy death thou confirmes the Covenant and seals it with thy blood Heb. 9.15 16 17 22 23 24. Heb. 13.20 Q. But Socinus denies that Christ is the purchaser or the obtainer by his blood as it were of the New Covenant for he did not by his death procure or merit pardon to us he is only the surety or Mediator of the Covenant And Crellius and he say the cause why the confirming of the Covenant is ascribed to the death of Christ is because as by a slain beast and divided into two parts Covenants of old were established so by the death of Christ the Covenant of Grace was solemnly confirmed and sealed Ans. Christ is so the Surety as Mediator
as he is also the Author of this Covenant as God Exod. 3.6 It was he who said I am the God of Abraham Isaac and Jacob. 1 Cor. 10.9 Let us not tempt Christ as some of them tempted him and were destroyed of the Serpents And this is he who led them and brought them out of Aegypt Numb 21.6 7. whom they tempted in the wildernesse 5 6 7. And he ascribes to himself the Covenant Heb. 8.9 Not according to the Covenant that I made with their fathers c. And it is clear that the pardon of sin promised in the Covenant Jer. 31. Heb. 8. is never ascribed to the blood of Martyrs but every where to Christs blood Eph. 1.7 Col. 1.14 Rom. 3.25 Rev. 1.5 1 Joh. 1.8 Heb. 9.14.14 15 22. Heb. 10.16 17 18. 2. That he is the Surety also of the Covenant is expresly said Heb. 7.22 and the Mediator thereof Heb. 8. Nor can it be said that the death of the Testator does properly give faith and authority to the Testament for the authority and justice of the just or unjust will of the Testator addeth unto or diminisheth from the authority of the Testament for the Testators will is the principal efficient cause of the Testament the death of the man is only a necessary condition by which the right of the Testator to these goods is transferred from him who now being dead needs them not in to friends to whom they are left in Legacie and so death is but an antecedent condition of the right to the goods 3. Christs dying to bear witnesse to his own Gospel is only the secondary end of his death in so far as secondarily remission of sins is made known to us after the principall end of his death to wit reconciliation remission pardon redemption and life is purchased to us by way of merit And sure the truth of pardon and redemption is hugely more confirmed and sealed by the whole company of the Martyrs and made known to the sons of men then by the death of one single man Maries Son Nor does the Scripture ever commend Christs love to us in sealing the Gospel with his blood as the only way to life or making this the most strong Argument to move us to beleeve in God and obey Christ because Christ died for sinners and rose again to make the Gospel true like and worthy to be beleeved as the Martyres do but love shined in this that in dying we have redemption and forgivenesse and life in his blood And since Godly and sound beleeving Martyrs died for this end especially to glorifie God and seal the truth Joh. 21.19 Rev. 2.13 Mat. 10.32 Luk. 12.8 Mar. 8.38 Luk. 9.26 2 Tim. 2.12 Rev. 12. â—1 we must have most properly forgivenesse of sins in the blood of Sâ—even and Antipas and the rest of the Martyres And miracles do aboundantly seal the truth of the Gospel And so doth the holinesse of profession Joh. 20.32 Mar. 16.20 Joh. 5.35 36. Matth. 5.16 but never are we redeemed justified saved by Christs and the Apostles miracles and holy life for any thing we read in Scripture but we have life by Christs blood as by a ransome a price to buy us Q. Hence 1. case May not the conscience be quiet by the way of Socinus which lays aside a ransome given to Justice Ans. The experience of the Godly man wakened in conscience saith to this when he is chastened with pain in his bed and the multitude of his bones with strong pain and the mans soul drawes â—ear to the gâ—ave and his life unto the destroyers and the man stands on need of an Interpreter one among a thousand to shew unto man his righteousnesse Job 33.19 20 21 22 23. Then God is gracious to him and saith deliver him from going down to the pit I have found him a ransome He is not quiet while God say my Prophet deliver him from hell and the pit which he so much fears for my offended Justice hath found a ransome in Christ and I am 〈◊〉 with him Yea and the conscience must be purged from 〈◊〉 works by his blood who offered himself without spot to God through the eternall Spirit Heb. 9.14 Yea and there is no remission of sins without sheding of blood v. 22. Not of Buls or Goats for the blood of beasts leaves still conscience of sin Heb. 10.1 2. Then it must be the blood of Christ v. 5.10 who was crucified and made a curse for us Gal. 3.10 such a curse as we must have eternally according to Divine Justice suffered Yea if works done by the exemplary grace of a Martyr such a holy man as Christ who was never wounded for our transgressions nor bruised for our iniquities then Christ died in vain and there was no ransome of blood given for our sins only God of free-will made an innocent man a curse and would have him crucified neither for his own sin nor for ours well then may good works without the blood of sinner or surety take away sin And the conscience sprinkled with good works may well calm a guilty conscience yea and according to the measure of good works is the measure of assurance of peace with God Now we see the most tender David Job Hezekiah Heman who walked most with God have not alway most assurance of peace and righteousnesse with God but most dreadfull doubtings of conscience according as by faith they apprehend the ransome of full satisfaction or were dazled and darkened in their apprehension yea sure without the ransome of blood of free-will all receive a dry and unbloody pardon by doing the Commandements of Jesus Christ. The Socinian faith which looks to an exemplary Martyr whom God of no justice but in vain and for no cause delivered to death but of meer free pleasure whereas there might be and is forgivenesse without shedding of blood contrair to Heb. 9.22 Rom. 3.24.25 c. even good works done in imitation of Christ. Q. 2. Another case is here Is Christ on our side of the Covenant and on the Lords side This would seem no satisfying of justice Ans. It is true the case would seem no quieting of conscience If 1. Christ-God were not the same offended God who out of soveraignty of free grace doth condescend to make a Covenant of grace and so is upon Gods side 2. If Christ were not a Person different from offended God as the Godhead is common to all the three so in a voluntary and admirable dispensation and Oeconomie the Kings Son a Person different from the Father taketh upon him our nature And 3. having mans nature which offended and so being fit therein to satisfie wrath and fit therein to merit to sanctifie the people with his own blood might well be upon our side and there 's no scenick no seeming but a most reall satisfaction here in that there is a most full and reall compensation made to offended justice and our faith laying hold on
were of truth and righteousnesse But it may be said if Christs dying for sinners remove as a satisfactory punishment the guilt and obligation to eternall wrath what way is the reall and as it were the physicall inherency and essence of sin removed Ans. The obligation to wrath is removed only in a legal way by suffering of punishment due to sin which Christ hath done But the essence reall of sin is only removed as every other contrair is removed by the expelling of sin out of its subject and by introducing the contrair form to wit inherent righteousnesse and the perfect habit of Sanctification and holiness Now for this Christs dying and suffering wrath due to us suppose Christ should die a thousand thousand times for us his dying cannot as a satisfying cause or as a punishment remove this For 1. a punishment suffered by our Surety can but exhaust and remove the punishment due to the sinner for whom the suretyship is undertaken But 2. Christs dying cannot as a punishment remove sin as sin and as contrair to the holy Law and make us defiled wretches and servants of sin holy as the paying of ten thousand Crowns for a forlorn waster cannot make him to be no waster and a man that hath obeyed the Law only it makes that in Law the payment cannot be charged upon him 3. Christs transacting with God as our Surety is not only then meerly to remove eternall punishment but to purchase by the merit of his death the healing and sanctifying of our nature Heb. 10.10 By the which will we are sanctified by the offering of the body of Jesus Christ once for all Then our Sanctification is procured to us by the will of God not simply as his commanding will for then should all and every one whom the Lord commands to be holy 1 Pet. 1.16 be sanctified which we see is not done but by the will of the Father commanding Christ to die Joh. 10.18 Joh. 14.31 and the will of Christ offering himself once for a sacrifice for sin is the will which sanctifies us So Pareus well saith it is the will with its correlate for in the willing passive obedience of Christ are we sanctified really by the merit of his death though this be wrought by degrees 2. Since the Father consents and wills that Christ die and the Son willingly offers himself a sacrifie the number as judicious and Godly M. Dickson hath well observed on the place and these all for whom Christ offered himself were condescended upon betwixt the Father and the Mediatour God knew those whom he gave to the Son to be ransoned and Christ knew those whom he bought And the necessity of this Covenant appears in this that the comfort cannot be solide if a child of God never have any assurance of his being gifted of the Father to the Son in particular For two things are clear here 1. That the Lord knows who are his 2 Tim. 2.19 and that if God gave some to the Son as Joh. 17. then the Son received them in a certain number And if Christ bought them by Covenant he must know how many As one who buyes a flock but he knows the quality and number of the flock 2. The knowledge sometime shall be this distinct that I was by name among them who loved me and gave himself for me And as the offering of every Priest is by way of Covenant and promise so if a sacrifice in the faith of the great sacrifice be offered to God then will God accept it here is a Covenant so is the Body of Christ offered by the Covenanting-will Heb. 10.10 And any doubt that may or doth arise concerning your self by name 1. It may as well be moved in some respect against the whole number and no wise man will say that the bargain betwixt the Father and the Son was so blind as the number was not agreed upon For since all the bought are sinners and so inclined to sinfull doubting of the bargain that which as a doubt is moved by one may be moved by all severally and all severally denying themselves to be the men for whom Christ bargained By this sinfull questioning of the transaction none at all were agreed upon 2. Every doubting of Gods love to me once justified and who have once fled to Christ for refuge is grounded upon sin and unworthinesse now none were given by the Father to the Son from eternity upon respect of either faith or unbeleef or holinesse or bad deserving It s true it is not known to me but by beleeving that I was given Covenant wayes to the Son But the Question is if sin be any ground why one justified should cashier himself out of the number of the gifted ones to Christ and committed to the Mediatour It s true it should be mourned for as a thing that doth not a litle hinder Sanctification in its progresse but should not brangle Justification nor the faith of our interest in Christ. 4. The necessity of this Covenant appears in that salvation is taken off free-will and the slippery yea and no of free-will in the Covenant of Works and laid upon one that is mighty upon David to govern Israel as their King but Psal. 89.19 upon Christ as excellently M. Dickson in all respects more eminently then David a stronger help mighty to save appointed of the Father in all cases he is one of our kind taken out of the people acquainted with our condition c. The lesse of the creatures will and the more of Gods will if gracious as here be in a Covenant the better Because the more grace and stability even the sure mercies of David that is of Christ Is. 55.3 Eze. 34.23 Eze. 37.24 must be here 5. The well-head of salvation for meer free-will and good pleasure in God instituted this dispensation must be here And most eminent freedome of grace made the bargain so that the Magna Charta the great Charter of the Gospel I will have mercy on whom I will have mercy is here eminently for mercy and free-love began at the head man For the Covenant of Grace as notably M. Dickson is consolidated in Christ our head and he hath the first right as man to say unto the Father that which is here said as Intercessour and Mediatour for the Elect he shall cry unto me thou art my Father my God and the Rock of my salvation As a father binds for his heirs and children A King subscribes articles of peace and seals them for the land and subjects The Ambassadour for the Prince and State that sent him makes answer So Christ acts in the Covenant of Redemption for his heirs seed subjects people and if the comparison might be made Gospel-free-grace as Covenant-mercy is more in the Covenant of Redemption then in the Covenant of Reconciliation for principally they are here as waters in the fountain Hence in this Covenant is fountain-love
shall glorifie the Father It s not to be rejected that Hilarius lib. 1. de Trinit 11. August lib. 1. de Trinit c. 8. he shall render the elect back to God as now saved and present to the Father his ransoned ones now perfected so Eph. 5.27 3. Taking the word of raigning for this to excell in eminency of power above all so Christ shall raign eternally but taking the word of raigning as it notes the exercise of royall authority so and so by gathering a Church by the Preached word fighting against enemies and overcoming them to make them his foot-stool untill which time he raignes Ps. 110. And so it may be and is said by some he raigns not after the day of the universall Judgement but these are but the second acts of a King and the not exercising of these acts proves not but Christ is a King actu primo and essentially for the exercise of such and such acts are often extrinsecall to the office But the question shall remain whether he be not for ever and ever a Mediatory King and does retain his headship over the Church so as the Angel say Luk. 1.33 He shall raign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of his Kingdom there shalâ— be no end And as Dan. 7.14 Cameron and others say the meaning of that that his Kingdom shall have no end is only it shall not be destroyed by externall violence as worldly Monarchies that are made away and others rise in their place but that Kingdom say they may wellâ—be called eternall though the King leave off to raign when he leaves off to raign through no weakenesse and want of power but because he needs not raignâ— there being no need of laws because the subjects are perfected and there are no enemies to be subdued and the King hath obtained that eternall end a glorified people for which he was fighting But yet this seems not to satisfie 1. Circumcision and the Ceremonies and the Priest-hood Exo. 40.15 Lev. 16.29 the fast in the seventh month shall be a statute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever Lev. 6.18 All the mules of the sons of Aaron shal eat the remainder of the meat-offering it shall be a statute for ever in your generations so Lev. 17.7 Lev. 7.34 3â— Lev. 23.14 Num. 23.11 23. yet these Ordinances can hardly be called eternall as the Kingdom of Christ is And yet they cease when the body is come and they are not destroyed as humane inventions the hay and the stubble that are builded upon the foundation Christ. 2. These reasons prove that Christ shall not exercise such and such acts of royaltie upon such and such enemies for they shall be no enemies Yet we say not as â—amero that such a Prince leaves off to raign even as Mediatour Christs rendering of the Kingdome dispensatory or Oeconomick to the Father may well be a rendering of an account of his subjects and a presenting of them to God perfected Eph. 5.26 27. without spot and wrinkle Christ having brought them out of danger so as they need not Word Sacraments or a Temple And so 1 Cor. 15.24 He shal put down all rule all power and authority all Magistracy and Government that now is in either Church or State and so saith Parâ—us the Son shal be subject to the Father having subdued all the rebels as his Fathers Deputie he shall return to his Father the Kingdom now reduced to subjection and made peaceable and lay down his Mediatorie Commission and so be subject to the Father having ended the deputed and delegated charge And it is sure the Son as Mediatour is sent and is a Servant an Angel or Messenger of the Covenant Mal. 3. and the laying down of his written Commission is a sort of subjection and God doth not now actually raign in such a Mediatory way as in the days of Christs flesh he did raign in Christ but now after the last Judgement God is all in all that is not because he is not now all in all and is not the Lord of lords and King of kings but because it doth not so appear to be many now rise against him and contradict him and persecuting his Mysticall body do persecute Christ. 2. He shal be all in all by change of the Oeconomick Government then the Father Son and Spirit shal immediatly glorifie the Church Rev. 21.22 And I saw no Temple therein for the Lord God Almighty and the Lamb is their Temple 3. And the City had no need of the Sun neither of the Moon to shine in it for the glory of God did inlighten it and the Lamb is the light thereof But that Christ shall leave off to be Mediatory King after the last Judgement I deny For there is a twofold Mediation one of uniting sinners to God and mediating between God and them This shall cease and all the royall acts thereof but these with reverence 〈…〉 second operations and acts of royaltie There is another Mediation substantiall by which our natures glorified stand in a substantiall union with God for ever for to what end shall Christ stand glorified in our nature in heaven but to be the substantiall 〈…〉 between 〈◊〉 and us glorified for ever If any say that Christ-God-Man after that day is no Mediatour of reconciliation because there shall be no sin then It s true Nay but even now in the intervall between his ascension and second appearing to Judge the world he acts not as Mediatour of reconciliation to expiate our sins and to satisfie for them for only he did upon the crosse by dying for us so mediate And we will not say he is acting the part of a Priest formally by sacrificing for us in heaven as Socinians teach for he can offer no expiatory sacrifice for us in heaven for he died but once that was on the earth only Obj. But now he Advocats for sinners 1 Joh. 2.1 therefore as now in heaven glorified he is a Mediatour for sinners Ans. True he is a Mediatour and Intercessour now applicatione non expiatione by applying his blood but not by shedding of it And he is an Advocat but called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus the Righteous and an Advocat as just and righteous supposeth a right and just cause and that sufficient satisfaction and payment is given to God for the sins of these for whom Christ interceeds the Advocation of Christ is not to plead that beleevers may sin or their sins may be excused as no sins But his intercession is to plead 1. that for his blood we may stand as accepted of God and freed from condemnation 2. That the Spirit procured by the death of Christ may be given to us that we may repent and beleeve But again after the last Judgement Christ stands as Mediatour not to apply his death nor to interceed for sinners when there shall be no sinners but Christ eternally shall appear for us as a paund of a
act of the free-will grace and infinit wisdome of GOD be added to make good the assumption How the promises are to be beleeved and how in them we are to beleeve both the equity and event of the promises if the condition be performed and how the difference must be made between them and the threatnings The promises as annunciated and as made The Gospel promises to the Reprobate are legal how The Law-threatnings to the Elect are Evangelick and how The elect non-converted how they are not under Law-wrath The Elect non-converted bear no part of the Law-curse but CHRIST bare all Remission of sins and life eternal under the Old Testament Faith is made a cause of satisfaction for sin by all who hold that CHRIST gave a satisfactorie ransome for all and every one Elect and Reprobate Conditionall payment made for the sins of Judas is no payment at all Accepting or not accepting assenting or not assenting to the payment are not causes of the sufficiency of the payment made to justice The formal reason why God accepts of CHRISTS satisfaction is the intrinsecal sufficiency of it and why he accepts it for Peter not for another is the free election of grace How the satisfaction of Christ is refuseable how not Faith a condition of applying the satisfaction only God may accept the satisfaction of Christ without any condition required on our part The conditionall decree of Adams living if he should doe the Law was not predestination to eternall glorie How Adam was chosen to glory in Christ how not The heathen have not universall Grace The high and deep Soveraignty of God is against universall Grace Gods Covenanting with us is a gracious condiscension The errors in temptations which wee create from surmises that we are not chosen to life eternall Better faith view God Christ as self Unbelief quarrels at God and but pretends self sinfulnesse How to beleeve conditionall promises Beings and not beings are debtors to the glory of God All not beings are under the positive decree of God Our pains and sufferings are debters to the glory of God There is more self-denyall in the lifeless and unreasonable creatures in their Covenant of nature theÌ„ in man A threefold consideration of man in reference to a Covenant The Covenant naturall the Covenant in its positives of diverse considerations God neither by necessity of nature either rewardeth obedience or punisheth 〈◊〉 A naturall conscience may and doth know that GOD doth good freely to his creature but it followeth not that God doth good to his creature for that by necessity of nature Communion with GOD in Glory is a reward not due by nature but by the free gift of GOD to the most perfect law-obedience Arminius in Colla. cum Francis Junio ad propos â—2 pag. 547. Anselmus de redemptione certe Domine quia me fecisti debeo amori tuo meipsum totum imo tantum debeo amori tuo plus quam me ipsum Quantum tu es major me pro quo dedisti teipsum cui promittis teipsum Anselm Monolog 40. quid enim summa bonitas retribuet amaâ—ti desideranti se nisi seipsum No merit can wone God for he is greater nor our work Bradward de causa Dei lib. 1. c. 39. p. 343 lit E. It is not just that God shuld reward Adams obedieÌ„ce with life before God made it just Man can never come from under an obligation to his Creator and Redeemer God falls in no sort from his natural dominion though he punish not sin by necessity of nature God should have a perfect dominion over maÌ„ though he had imposed no penall but only rewarding or remunerative lawes upon him The Lords dominion over man is without Scripture or reason restricted to penal Laws Si enim lex talis non seratur necessariò possibile esset ut vel Deus jure suo naturali Dominio in creaturas caderet sic non esset DEVS vel stabilito isto jure creaturam ci non esse subditam Quod implicat contradictionem nam intercisâ obedientiâ quod fieri potuit factum est dependentia moralis creaturae rationalis à Deo illa nullo modo continuari potest nisi per poenam 〈◊〉 Jam verâ— egressus necessarios constituentes non negamus Deum tamen eam libere exercere It s not feazable without a contradiction to say God punisheth sin by necessity of nature and yet in the way measure and time of punishing he is free Suarez in opusc de justit Dei Sect. 2. 〈◊〉 9. fig. 352. God loves defends by necessity of nature his essentiall but not his declarative glory God loves defends the glory of his pardoning mercy no less then the glory of his revenging justice and if he love the one by necessity of nature he must also love the other The place Isa. 42.18 I will not give my glory to another vindicated The Scripture speaks for the most part of the Lords declarative glory God by necessitie of nature should procure his declarative glory and so by that necessitie create the world redeem man if by that necessitie he should love and defend his declarative Glory God must by necessitie of nature hinder the existeÌ„ce of sin and by the same necessitie seek his legislative Glory if he love it as he loves himself by necessitie of nature God might never have intended his glory declarative because if so it had pleased him he might never have made the world If God punish sin by necessity of justice hee must punish Adam and all his sons in their persons by necessity of justice deny them a Saviour The necessitie of declaring the righteousnesse of God in either punishing the sinner Adam or the surety Christ makes not God to punish by necessity of nature The glory of God the manifestation of his glory to Angels and Men are much different Declared glory and fundamental glory are different Qualis enim amor iste esse potest quem in ea re qua nihil opus fuit DEVS ostendit The freedom of punishing sin is objected by Socinus as contrair to the necessitie of reall satisfaction Grace and the measure of it is to be humbly looked on Being life and self are undeserved favours It is mercy that GOD rewards our obedience An admirable soveraignty in the standing of Angels and in the fall of man Gifts and habits of saving grace cannot keep creatures on foot The humbling thoughts that God needs not men nor their service nor any creature shuld take us up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secret in us after actings of Grace No creature can give to God Reasons why none can give to GOD from that excellent passage of David 1 Chro. 29 1â— 12. What dominion the state or communitie hath over private men Such as refuse to give self for God shall be plucked out of their place The unity of such as boast of the proud pronouns my and self Created
so he should fail against justice with all glory to him be it spoken if he should exact these from us Christ died not for our good only but also in our stead There be considerable differences between Christs punishment and that punishmeÌ„t which was due to uâ— eternally A fivefold onenes law identity samenes betweeÌ„ Christ the surety and sinners for whom he satisfied Scripture and arguments froÌ„ Scripture prove that Christ died in our room and stead If Christ was made the curse that was due in law to us that blessing not due to us might coÌ„e upon us then he suffered in our place Oratio pro Arâ—hia Poeâ—à Oratio pro Marcello 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demosthe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer 〈◊〉 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Three for one slain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Il. 1. Rom 9. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 10.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 15.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 11.50 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5 6· 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 18. Syria versio Quis dabit me mori loco tui Chaldae Paraph Vellem quod mortuus essem tu mansisses â—odiè fili mi. Ge. 22. LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 44. LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 20.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23. dabis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daebis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 11.8 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 34. â—4 Heb as before Ps. 45.16 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 16 4 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat 2.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trostius Syria versio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loco Herodis patris sui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tremel Trostius vice piscis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro 12.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tremellius Trostius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro multis sed Mat. 2.22 vertunt loco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro vel vice omnis hominis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loco seu vice vestri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loco â—â—ium suarunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vice populi 1 Tim. 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loco omnis hominis 1 Pet. 2.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro nobis vice nostri In stead or â—or another cannot note alwayes for the profit and good of another but it must make non-sense Socinus de Servato l. 2. c. 8. Cateches Raccoviens c. 8. pa. 183 184. The vain reason of Socinians that Christ died not in the place and room of sinners because he died not in the place and room of sinnes and transgressions retorted answered We legally died suffered for sin in Christ altho many of us for whom he died were not then born and neither we nor our sins had any being CHRIST willeth not that we answer plea's that he hath answered and that by unbeleef wee trouble our selves with debt that he hath payed Socinus de Servato l. 2. c. 8. Quomodo igitur vice loco nostri Christus est mortuus si nos quoque perpetuo â—idem mortis generi expositi sumus Crellius adversus Grotium c. 9. par 9. How wee die though Christ have died for us We depose CHRIST with reverence to his holiness from his office of Mediator when we embark having once beleeved in him in a new plea with the Law We are not to act of new a plea with the Law being now in another kingdome and freed from the Law We are not to desire a Law-wakening under Gospel-deadnesse VVe sinned in AdaÌ„ though we had neither being nor hand in making Adam either our naturall or Law-head so may we be legally crucified with Christ our surety though we had no hand in appointing Christ to be our surety All the requisits to a reall satisfaction are in Christs dying for us What mortification is Mortification comes froÌ„ Christs death as from a real cause and from a real new principle procured by the death of Christ. Gospel arguments how and upon whoÌ„ they work When reasoÌ„ is green adherence to a course by perswasion is unstable Four sorts of considerable actings in one mortified 1. No actings are in the mortified at most moving objects The motions of grace are quiet slow The actings of a mortified man in order to all created things are indifferent not peremptory not so absolutly fixed but he can qâ—iâ—e them 〈◊〉 Goâ— Actings terminated on God may be fiery Mortification sweetly closes with all providences Mortification or deadnesse meerly naturall only because the Tools are broken the horse wearied hath nothing to do with the death of CHRIST 2. Compelled mortification is not froÌ„ Christs death 3. Philosophick and bookish mortification not from Chrst crucified 4. Superstitious and religious mortification Luther Com. on Gal. 6 14 5. Pharisaâ—cal mortification 6. Civil mortification D. Preston Serm. 1. of mortification p. 8 p. 9. 1. Mortification to self 2. Mortification to will Much will much life all will is no mortification 3. Mortification to life 4. Mortification to wisdom there is a paper sicknes for maÌ„y books 5. Mortification to learning books Ptolemaeus Philadelphius King of Egypt gathered in the Bibliotheck of Alexandriâ— 40000. books ad luxuriam non ad utilitatem ait Livius and they were all burnt Serenus Sammoniâ—â—â— left in Testament to Gordianus junior three score and two thousand books Petrarcha Librorum larga copiae est operosa sed delectabilis sarcina animi jucunda distractio libri quosdam ad scientiam quosdam ad insaniam deduxere dum plus hauriâ—nt quam digerunt Vt stomachis sic ingentis nausea saepius nocuit quam fames 6. MortificatioÌ„ to riches The simple desire of riches is not the sin Whether acts of covetousnesse may consist with mortification and how 7. Deadnesse to honour Sis pro nobis peripsema Plutarchus De profectu virtutum lib. 11.5.237 Themistocles somnum sibi Miltiadis Tropheo adimi eoque se excitari electo Plutarch ib. pag. 239. Quid mihi nunciaturus es nisi Homerum revixisse Men may judg themselves mortified to honour because they are deadned to riches and not be mortified Plutarch de capienda ex hostibus utilitate lâ—bel n. 3â— pag. 241. Zeno cum nunciaretur navim ipsius qua negotiabatur fractam Bene facis inquit fortuna quae nos intra palliolum compellis All sins are not mortified with the like labour 8. Deadnesse to injuries Plutarch lib. de liberis educandis moral 1. n. 15.20 pag. 17. Aâ— si me Asinus calce feriisset jussuri eratis ut contra eum calcem impingerem Omnibus hoc ei exprobrantibus calcitronem adolescentem appellantibus
vita eterna in fideles difluit The promise Gal. 3.16 is not made to Christ mysticall The Seed Christ Gal. 3.16 is neither meant of Christ as a private person nor of CHRIST Mysticall but of Christ as a publick person and Head the second Adam Christ always to be looked on as a publick person The right necessâ—â—ie we are in to buy Christ. He who took not on him to be Priest and King but upon the call of God must be made Priest and King by Covenant The sprinkling of the Altar with bloud The sprinkling of the Book with bloud How the Covenant iâ— a Testament We have right to the goods bequeathed to us in a Testament not simply as a Testament but as such a Testament in which the death of the Testator in the meritorious cause of the goods tested The Testament is confirmed by blood of some living creature slain Livius li. 1. Populus inquit Flecialis Romanus prior non deficiet Si prior defecit publâ—co consilio malo dolo Tu illo die Jupiâ—er populum Romanum sic ferito ut ego hunc porcum feriam tanteque magis ferito quanto magis potes pollesque Id uhi dixit pâ—rcum siâ—ice saâ—oque percussit Beza in Amitaque ut hoc planius fieret non dubitavi verborum collocationem mutare Christ justified in his cause coms out of the prison of the grave by paying of the ransome of blood Heb. 9.28 Christ is not a surety by nature but is made a surety by a Covenant-consent of Johovah and by his own consent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Christ was made a surety in a Capitall crime to die for us is suitable to the Law of nations M Thomas Goodwine Support of faith from Ch. Resur â— 111. How mercy calleth by a sort of need for a surety Justice suits not that the debter repay to the surety any thing in some cases See Andre Essenius in Triumpho Crucis de satisfact Chriâ—sti l. 2. Sect. 3. c. 1. pag. 468 469 500. Socin de Serva l. 3. c. 3. Vlpianus L. S. quis reum D. cust exhib reorum Vale. Maximus de Dionysior Siculo tametsi debita tot sacrilegiiâ— supplicia non exolvit dedecore tamen filli poenas rependit quas vivus effugerat Punishment suffered by a Surety can remove punishment from the guiltyman but cannot remove formally the inherent guilt and make him formally and physically and inherently innocent except the punishment of the Surety so excellent procure by way of merite the expelling of sin and the incoming of inherent holinesse in its room as Heb. 10 10. What will of GOD Heb. 10.10 sanctifieth us Mr. David Dickson Exposit. of the Epistle to the Hebrews cap. 10. v. 10. Solid comfort in knowing these number of these gifted to the Son I am one of them Sin is no cause why a justified one should doubt of his justification M. D. Dickson Psa. 89.19 Much of the Lord his gracious will is in the Covenant of suretyship M. D Dickson Ps. 89. v. 26. Christ the first heir of the promises undertaks for all his More grace if we may compare in the Redeemers Covenant then in ours Fountain-grace and fountain-mercy in this Covenant Gods essential love to the Son in this Covenant Jac. Armi. orat de Sacerdotio Chrsti pag. 16 17. Postulavit Deus ut animam suam poneret hostiam pro peccato c. The Covenant between the Lord and the Sonne that Arminius teacheth is not the true Covenant of redemption The Lord cannot promise by the Arminian way that Christ shall have a seed because the Lord by their way hath no dominion over the free will of any man The Lord King of the will The Son cannot pray for the heathen to be his inheritance by the Arminian Covenant betwixâ— Christ and the Father M. D. Dickson on Psal. 2. Christ both by free Covenant and by merit of condignity and justice may challenge a seed they are both promised to him and he gave a due price for them There is mercy in the bill of our suits merite and justice in the bill of the suits of Christ for us Christ was delivered from the act of suretyship Christ hath the first right of us by justice and more right then we have of our selves Our doubtings being once justified reflect upon the Covenant of Suretyship Christ hath laid bands by office upon himself to compassionate us It s needful to beleeve the sufficiencie of Christ to save The believed Covenant hath more influence on us then the Law-faith can have The eternall undertakings of Jehovah of Christ for us This Covenant answers our tentations In one Psalm some things spoken onely prophetically of Christ other things historically and typically both of David others That which is caled Davids thron is Christs throne The Covenant Ps. 89 must in the maine heâ—ds agree to JESUS CHRIST Athanas. Serm. 4. contra Arianos Cyprian l. 2. c. 1. Cyrillus Hierosolymit Catech. 7. 12. August de civit de l. 17. c. 9. Hieronim in Isa. 53. Calv. Com. in locum Vndâ— sequitur non posse constare vaticimi hujus effectum donec ad Christum ventum fuerit in quo solo demum reperietur vera Aeternitas The justified mans question of his state reâ—ecteth upon God his truth How selfie we are in the unbeleeving challenging of our Justification When ye cannot apply its good to feed the thoughts upoÌ„ Christs applyâ—ng himself the Covenant to you and to other single persons Christ undertaks that the Gospel shal be preached to the elect for themselves and to the reprobat only as mixed with the elect for other ends The necessary distinction of the Covenant as preached to many and as acted upon the heart of the few chosen God and all within the visible Church who hear the word of the Gospel are the parties contracters in the Covenant Preached but God the elâ—ct only are contracters of the Covenant as acted upon the heart The Gospel comes from Chrâ—st as undertaker for the elect for their sake The distinction of Gods will of approbation what is good or evill in poynt of our duty whether it come to passe or not and of his will of pleasure what the Lord hath decreed shall come to passe or not come to passe whether good or evill is of speciall consideration in this point We are to adore the Lord in regard of the beauty of his work even when the foulest works fall out We are to pray against the event of the decree of God in some cases and yet to submit unto the decree it self and to adore the Holy Lord therein The Lord speaks of the Covenant Jer. 31.31 32. Jer. 32. Ezek. 11. Ezek. ch 36. Isai. 59. according to his decree and what he works in our heart and not according to his will of command and what we ought of duety to do The mistake of Socinians and Arminians touching the places Jer. 31.